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OCT  101968 

Logical  SE^ 


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THE 


FOUR    GOSPELS; 

WITH 

NOTES, 

CHIEFLY     EXPLANATORY; 

DESIGNED    FOR    TEACHERS    IN 

SABBATH  SCHOOLS  AND  BIBLE  CLASSES, 


AND     A3 


AN    AID    TO    FAMII^Y   INSTRUCTION. 


By  HENRY   J.'i[lIPLEY, 

VROFESsnn  of  biblical  literature  and  interpretation  in  the  rbwtoh 

THEOLOGICAL    INSTITUTION. 


IN    TWO    VOLUMES. 

VOL.    I. 

CONTAINING    MATTHEW    AND    MARK 


dent!)  HtJftlon. 


BOSTON: 
GOULD      AND      LINCOLN, 

59    WASHINGTON    STREET. 

185  1. 


£<ntered  according  to  Act  ot  Congress,  in  the  year  1837,  Isy 

GOULD,   KENDALL,   AND   LINCOLN 
In  the  Clerk's  Office  of  the  District  Court  of  Massachusetts 


CONTENTS 


Page 

Preface, vii 

Notice  to  the  Second  Edition, xii 

Introductory  Explanations, xiii 

The  Meaning  of  the  Wortji  Gospel, xiii 

The  Civil  Condition  of  the  Jews  at  the  Time  of  Christ, .  .  .  xiv 
The  Meaning  of  certain  Names,  or  Titles,  in  the  Gospels,.  .  xv 

Pharisees, xv 

Sadducees, xvi 

Scribes, xvi 

Lawyers,  Doctors  of  the  Law, xvi 

Publicans, xvii 

Preface  to  the  Gospel  of  Matthew, xix 

Gospel  according  to  Matthew, 19 

Preface  to  the  Gospel  of  Mark, 239 

Gospel  according  to  Mark, 241 


PREFACE 


A  PRINCIPAL  object  of  Notes  on  the  Scriptures  should  be  to  render 
them  more  intelligible,  and  consequently  more  eflSicacious  in  pro- 
moting the  spiritual  welfare  of  men.  As  this  remark  implies  that 
the  holy  Scriptures,  though  a  revelation  from  heaven,  and  intended 
to  make  us  "wise  unto  salvation,"  need  some  help,  in  order  to  be 
thoroughly  understood,  it  may  be  well  to  show  why  the  Scriptures 
are  not  as  readily  and  as  well  understood  as  books  of  our  own  time, 
on  ordinai-y  topics. 

1.  The  Bible  is  a  very  ancient  book.  It  was  composed  many  cen- 
turies ago,  in  a  part  of  the  world  very  different  from  our  own,  and 
by  men,  the  manners  and  customs  of  whose  nation  were  also  widely 
different  from  ours.  If,  then,  we  have  no  knowledge  respecting  the 
countries  in  which  they  lived,  and  of  which  their  writings  make  very 
frequent  mention ;  if  we  have  no  acquaintance  with  the  history  of  the 
times  in  which  they  wrote ;  if  we  are  ignorant  of  the  domestic  and 
social  customs  with  which  those  writers  were  familiar,  —  we  can- 
not fully  understand  their  writings.  We  may,  indeed,  without  this 
knowledge,  understand  much  of  what  they  have  written ;  still,  much 
will  also  be  wholly  obscure,  and  much  will  be  incorrectly  appre- 
hended; and  much,  that  is  truly  valuable  and  impressive,  will  escape 
our  notice.  Hence  the  necessity  and  the  value  of  Notes,  furnishing 
information  respecting  the  geography  and  history  of  the  countries 
mentioned  in  the  Scriptures,  and  pointing  out  allusions  to  manners 
and  customs  differing  from  our  own.  These  remarks  apply  to  any 
ancient  book,  or  to  any  book  written  in  a  foreign  country,  as  well  as 


Vm  PREFACE. 

to  the  Bible.  When  the  different  portions  of  the  Bible  were  first 
written,  there  was  no  more  need,  to  those  for  whom  they  were  origin- 
ally prepared,  of  special  information  on  those  points,  than  there  is 
need  to  us  of  special  infojmation  about  the  geography,  history,  man- 
ners and  customs  of  our  own  country,  or  of  countries  which  we  are 
considerably  acquainted  with,  in  order  to  understand  a  book  written 
by  one  of  our  countrymen.  We  possess  this  knowledge  already ;  and 
the  writer  takes  for  granted  that  his  readers  have  this  knowledge. 
But  let  such  a  book  continue  in  existence  one  or  two  thousand  years, 
and  be  conveyed  to  a  people  occupying  the  other  side  of  the  globe, 
and  then  some  special  explanations  would  be  necessary,  in  order  that 
it  might  be  thoroughly  intelligible.  Such  explanations  we  actually 
find  in  the  Bible  itself.  When  Mark,  who  wrote  his  Gospel  at  some 
distance  from  Palestine,  where  Jesus  and  the  Jews  lived,  had  occa- 
sion to  mention  the  Jordan,  he  added  the  word  river,  thus  giving 
geographical  information  to  his  readers  who  lived  at  a  distance  from 
the  scene  of  action.  See  1 :  5.  An  inhabitant  of  Palestine  would  not 
need  to  be  informed  that  the  Jordan  was  a  river.  When  the  same 
evangelist  was  about  to  relate  the  remarks  of  Jesus,  which  were  sug- 
gested by  the  inquiry  of  the  Pharisees  concerning  eating  with  defiled 
hands,  he  explains  the  ordinary  practice  among  the  Jews,  which  gave 
rise  to  the  inquiry.  See  7 :  3.  Now,  explanations  drawn  from  the 
geography,  and  history,  and  practices  of  the  country  spoken  of,  are 
only  an  extension  of  what  Mark  has  done;  an  extension  —  because, 
the  more  distant  are  our  times,  and  the  more  different  our  customs,  the 
greater  is  our  need  of  information. 

And  thus  it  happens  that  the  very  simplicity  of  the  Scriptm-es 
renders  explanatory  Notes  highly  necessary.  The  Scriptures  do  not 
soar  to  abstract  discussions.  They  deal  with  all  orders  of  men,  ac- 
cording to  their  circumstances,  and  hence  contain  countless  allusions 
to  existing  matters  and  practices,  which  matters  and  practices  need 
to  be  made  known  to  us,  who  live  in  so  distant  an  age,  and  are  of  so 
different  habits. 

2.  The  fact  that  our  English  Scriptures  are  a  translation,  renders 
Notes,  in  some  form  and  to  some  extent,  always  requisite.  It  would 
be  contrary  to  the  universally  acknowledged  imperfection  of  human 


PREFACE.  IX 

oeings,  to  expect  that  any  translation  could  be  a  perfect  representa- 
tion of  the  original.  Different  degrees  of  acquaintance  witli  lan- 
guages and  with  general  science,  different  degrees  of  experience  and 
of  skill  in  translating,  of  freedom  from  improper  bias,  and  of  other 
qualities,  will,  of  course,  lead  to  different  results,  in  various  passages 
of  a  translation,  on  the  part  of  those  who  perform  it.  This  is  no  less 
true  of  ordinary  works  than  of  the  holy  Scriptures.  If,  then,  a  person 
is  able  to  illustmte  some  passage,  by  proposing  a  better  rendering  of 
the  original  than  what  we  have  been  accustomed  to,  he  may,  cer- 
tainly, with  a  becoming  modesty  and  sense  of  his  responsibiUty  to  God, 
endeavor  to  aid  his  fellow-men  in  understanding  the  oracles  of  eter- 
nal truth,  by  suggesting  to  them  the  results  of  his  studies.  Nor  is 
there  necessarily  any  pride  in  this.  For  while  he  may  be  able  to 
suggest  an  improvement  in  one  passage,  he  may  thankfully  acknowl- 
edge that  there  is  no  need  of  improvement  in  an  immense  variety  of 
other  passages;  and  while  he  feels  at  liberty  to  suggest  a  well- 
founded  alteration,  m  order  to  clear  up  a  dark  passage,  he  concedes 
to  others  the  same  liberty,  and  thankfully  accepts  from  them  their 
contributions  to  the  same  cause.  Our  translators  themselves  have 
set  us  an  example  of  such  a  proceeding.  While  they  have  given,  in 
the  text,  what  they  thought  the  best  rendering,  in  certain  passages, 
they  have  placed  in  the  margin  other  renderings,  which  seemed  to 
them  worthy  of  consideration ;  and  many  of  these  marginal  render- 
ings are  regarded,  by  competent  judges,  as  preferable  to  the  render- 
ings in  the  text. 

Our  English  translation  possesses  many  acknowledged  excellences, 
and  is  worthy  still  to  continue  a  light  to  our  feet,  and  a  lamp  to  our 
p6th.  Yet,  in  various  parts,  it  needs  elucidation.  This  arises  both 
from  some  of  the  principles  which  regulated  the  translators,  and  from 
the  changes  which,  since  their  day,  have  come  upon  the  meaning 
of  some  English  words,  and  from  the  circumstance,  that  some  other 
words  have  become  obsolete.  The  great  attention,  too,  which  has 
been  paid  to  manuscripts  and  editions  of  the  Greek  Testament, 
since  our  translation  was  made,  confers  a  great  advantage  on  a 
student  of  the  present  age.  Without  enlarging  on  these  topics,  suffice 
it  to  say,  that  frequendy  our  translators  paid  more  attention  to  the 
idiom  of  the  original   Greek,  than  to  that  of  their  own  language; 


C  PREFACE. 

that  is,  their  translation  is,  in  some  instances,  too  literal.  As  an 
illustration,  I  refer  to  John  3  :  21  —  "He  that  doeth  truth,  cometh  to 
the  light,  that  his  deeds  may  be  made  manifest,  that  they  are  wrought 
in  God."  Now,  to  the  mass  of  readers,  the  expression  wrought  in  God 
is  surely  an  unusual  and  unintelligible  one.  As  to  changes  that  have 
taken  place  in  the  meaning  of  words,  I  need  only  instance  in  the 
words  prevent  (meaning,  in  scriptural  use,  to  he  before,  to  go  before,  to 
anticipate),  and  conversation  (meaning  conduct).  As  to  critical  editions 
of  the  Greek  Testament,  it  is  only  a  Greek  scholar  that  can  rightly 
estimate  the  difference  between  a  modem  critical  edition  and  the 
edition  which  was  the  basis  of  our  English  version. 

3.  In  the  Scriptures  there  is  a  great  variety  of  composition.  To 
say  nothing  of  poetry  and  prose,  there  is  narration  of  facts,  there  is 
statement  of  moral  precepts,  there  are  trains  of  argument,  there  are 
discourses  and  conversations.  Now,  while,  in  historical  narrations, 
there  is  seldom  any  difficulty  in  perceiving  the  connection  of  one 
part  with  another,  the  case  is  very  different  in  a  course  of  reasoning 
or  conversation.  Careful  study  is  often  necessary  to  discover  the 
precise  point  to  which  the  argument  or  conversation  is  directed,  and 
to  perceive  the  transition  from  one  connected  thought  to  another,  as 
well  as  references  to  facts  and  opinions  that  were  at  the  time  well 
known,  but  which  may  not  now  be  familiar  to  the  mass  of  readers. 
The  aid  of  a  judicious  Commentary  is  here  important.  And  if,  in 
reading  the  Scriptures,  more  aid  of  this  sort  is  required  than  in  read- 
ing some  other  books,  one  reason  consists  in  the  fact,  that  on  account  of 
our  habitual  reading  of  the  Scriptures  from  childhood,  and  on  account 
of  the  nature  of  the  subjects  presented  in  the  Scriptures,  we  are  too 
prone  to  read  without  reflection,  and  to  pass  over  difficulties  without 
noticing  them. 

But  Notes  on  the  Bible  need  not,  for  ordinary  purposes,  be  very 
diffuse.  They  should  relate  to  passages,  phrases,  and  words,  that 
really  require  elucidation ;  while  those  parts  of  the  inspired  volume 
that  are  already  plain,  should  not  be  enfeebled  by  the  interference  of 
human  paraphrase.  It  is  too  common  an  error  in  Commentaries,  that 
they  overlay,  or  crowd  out,  th^  word  of  God,  and  make  the  word  of 
man  too  conspicuous.    There  is  oflen  a  profusion  of  remarks,  pious 


PREFACE.  XI 

indeed,  but  not  needed  for  elucidation,  or  for  impression,  and  even 
hindering  the  reader  from  making  his  own  reflections.  It  too  often 
happens,  that  while  some  passages  not  needing  elucidation  are  en- 
cumbered with  remarks,  the  really  obscure  passages  are  left  in  their 
obscurity.  Nor  can  I  think  it  judicious  to  bring  before  the  mind  of 
an  ordinaiy  reader  the  great  variety  of  opinions  which  have  been  ex- 
pressed of  certain  passages.  Such  a  course  confuses  the  mind,  and 
spreads  over  the  whole  volume  of  inspiration  an  an*  of  uncertainty. 

There  may,  however,  in  a  book  of  Notes  on  the  Bible,  be  too  little, 
as  well  as  too  much.  In  the  following  Notes,  I  have  endeavored  to 
avoid  prolixity,  and  yet  not  to  pass  over  without  explanation  passages 
that  really  need  explanation.  I  have  also  taken  for  granted,  that  a 
reader  of  this  book  will  desire  to  search  for  himself;  and  have  there- 
fore frequently,  without  quoting  the  words,  made  references  to  such 
passages  of  Scripture  as  confirm  the  views  I  have  expressed,  or  as 
may  lead  the  inquirer  to  form  an  opinion  for  himself.  A  person  who 
may  use  this  book,  either  for  personal  information  or  for  enabling 
him  to  instruct  others,  must  submit  to  some  labor.  Frequently,  pas- 
sages of  Scripture,  as  above  stated,  are  merely  referred  to ;  and  the 
benefit  to  be  drawn  from  these  passages  will  require  that  they  be  ex- 
amined. Particularly  will  this  be  found  necessary  in  the  case  of  a 
Sabbath  school  teacher,  or  the  leader  of  a  Bible  class.  If  such  a 
person  depends  on  this  book  as  a  help,  he  will  not  find  his  work  all 
done  for  him  here ;  but  he  will  find,  I  trust,  materials  afibrded  him,  by 
which  he  may  do  his  work  himself. 

Such  is  the  nature  of  the  work  I  proposed  to  myself  in  this  book, 
that  I  have  not  felt  at  liberty,  even  if  I  had  been  disposed,  or  able,  to 
indulge  in  flights  of  fancy,  or  to  seek  any  rhetorical  excellence,  be- 
yond a  perspicuous  and  simple  statement  of  facts  or  opinions.  Nor 
have  I  made  many  moral  reflections.  Sometimes  I  have  suggested 
topics  of  pious  meditation  and  of  useful  practical  remark.  At  other 
times,  I  have  not  done  so.  I  have  been  guided  in  this  matter  by  the 
nature  of  different  passages,  and  by  the  impressions  on  my  own  mind. 
An  account  of  deeply  interesting  events,  or  of  conversations,  I  was  un- 
willing to  interrupt ;  yet  in  such  passages  I  have  made  occasionally  a 
passing  remark  of  a  practical  nature.  The  hints  and  topics  for  re- 
flection, or  for  remark,  which  I  have  suggested  in  the  course  of  the 


XII  NOTICE   TO    THE    SECOND    EDITION. 

Notes,  are  intended  to  be  truly,  what  they  profess  to  be,  mere  hints 
for  helping  the  meditations  of  a  reader,  and  for  suggesting  thoughts  to 
a  teacher.  They  ought  to  be  employed  as  a  kind  of  starting-point  for 
remark  or  for  conversation ;  and  the  teacher  should  produce,  from  his 
own  experience  and  observation,  such  additional  illustrations  and 
moral  reflections  as  may  appear  appropriate. 

That  my  views  of  some  passages  should  differ  from  those  of  other 
writers,  is  to  be  expected ;  but  that  I  have  endeavored  to  convey  to 
my  readers  the  mind  of  the  Holy  Spirit,  and  to  shed  light  over  a  part 
of  the  sacred  volume,  is  my  delightful  consciousness.  The  useful- 
ness of  the  effort  must  be  left  to  Him  from  whom  come  all  good 
desires  and  designs;  whose  blessing  is  necessary  for  every  under- 
taking ;  and  "  whose  approbation  can  prosper  even  mine." 

Mwton,  March,  1837. 


NOTICE  TO  THE  SECOND  EDITION. 

In  preparing  a  new  edition  for  the  press,  I  have  made  a  few 
corrections  and  improvements.  Besides  the  opportunities  for  revision 
which  my  own  studies  have  furnished,  valuable  suggestions  have  been 
made  to  me  by  several  friends.  I  trust  the  work  will  be  found  still 
more  worthy  of  the  regard  which  led  to  the  speedy  sale  of  the  first 
edition. 

Mivton,  May,  1838. 


INTRODUCTORY    EXPLANATIONS. 


Some  information,  useful  to  a  reader  of  the  Gospels,  which  cannot 
BO  advantageously  be  inserted  among  the  Notes,  I  have  thought  it 
best  to  give  in  the  form  of  introductory  explanations.  The  following 
are  the  subjects: — L  The  meaning  of  the  word  Gospel.  11.  The  civil 
condition  of  the  Jews  in  the  time  of  Christ.  III.  The  meaning  of 
certain  names,  or  official  titles,  which  frequently  occur  in  the 
Gospels. 

L  The  meaning  of  the  word  Gospel. 

The  word  Gospel^  in  such  a  phrase  as  the  Gospel  according  to 
MattheWf  is  plainly  the  title  of  the  account  furnished  by  Matthew 
respecting  Jesus  Christ.  In  the  very  common  expression,  gospel  of 
Jesus  Christ,  it  means  the  religious  dispensation  established  by  him. 
These,  however,  are  only  secondaiy  meanings  of  the  word.  Traced 
back  to  its  origin,  it  properly  signifies  good  tidings,  joyful  announce- 
ment. 

In  what  way  a  term  expressive  of  joyful  announcement  came  to 
be  used  with  so  specific  reference  to  our  Lord  Jesus  Christ,  can  be 
easily  shown.  Immediately  after  our  first  parents  had  fallen  fi-om 
their  holy  state,  God  announced  his  pui-pose  to  frustrate  the  wicked 
designs  of  the  evil  one.  With  reference  to  this  same  purpose,  he 
promised  to  Abraham,  after  having  separated  him  firom  his  kindred, 
that  through  him  and  his  posterity  all  the  families  of  the  earth  should 
be  blessed.  In  accordance  with  this  promise,  the  posterity  of  Abra- 
ham were  separated,  by  peculiar  civil  and  religious  rites,  fi-om  all 
the  nations,  and  brought  into  a  very  peculiar  relation  to  God.  In  the 
time  of  David,  new  assurances  were  given  of  God's  care  over  his 
people,  and  of  his  determination  to  bestow  on  them  distinguished 
blessings.  They  were  at  length  led  to  expect  that  there  would  ai'ise 
from  among  the  descendants  of  David  an  illustrious  individual,  to 
whom  a  lasting  dominion  should  be  given ;  to  whose  sway  all  the 
nations  should  submit,  and  whose  administration  should  be  signally 
righteous,  and  glorious,  and  happy.  Blessings  of  all  sorts  were  to 
be  connected  with  his  reign.  He  would  bind  up  the  broken- 
hearted ;  he  would  give  liberty  to  the  captives,  and  the  opening  of 
the  prison  to  them  that  were  bound.  In  the  time  of  Daniel,  it  was 
declared,  that  to  this  personage  should  be  given  dominion,  glory,  and 
a  kingdom  ;  that  all  people,  nations  and  languages  should  serve  him  j 


jaV  INTRODUCTORY   EXPIiANATIONS. 

his  dominion  should  be  an  everlasting  dominion,  which  should  not 
pass  away,  and  his  kingdom  should  not  be  destroyed. 

Thus  the  nation  had  been  led  to  expect  the  coming  of  a  glorious 
king,  under  whose  reign  times  of  signal  prosperity  and  happiness 
would  be  enjoyed.  To  this  expected  king  they  applied,  with  special 
emphasis,  the  title  Messiah  —  a  word  signifying  anoirUedy  and  origi- 
nally appUed  to  any  king,  or  to  any  person  who  had  been  conse- 
crated to  his  office  by  the  ceremony  of  anointing.  But  he,  whom 
they  were  thus  expecting,  came  in  process  of  time  to  be  denomi- 
nated the  Messiah,  the  king. 

The  nation,  though  taught  to  expect  times  of  distinguished  glory, 
experienced  great  reverses  in  then-  condition  from  the  time  of  the 
Babylonian  captivity.  They  were,  for  the  most  part,  subject  to  other 
powers,  and  at  length  fell  under  the  dominion  of  Rome.  Then' 
religious,  as  well  as  their  civil  state,  had  suffered  greatly.  The 
holiness,  as  well  as  the  royalty,  which  had  at  some  former  periods 
distinguished  them,  was  gone.  The  promises  in  their  sacred  books, 
however,  they  still  remembered ;  and,  though  they  did  not  rightly 
understand  the  nature  of  those  promises,  they  fondly  anticipated  the 
time  when  a  new  order  of  things  under  the  wished-for  Messiah 
would  commence.  The  announcement  of  his  having  made  his  ap- 
peai-ance  would  indeed  be  hailed  as  glad  tidings,  by  some,  thi-ough 
utterly  erroneous  views,  for  political  reasons;  by  others,  for  higher 
and  more  becoming  reasons.  The  former  would  soon  experience  a 
disappointment,  and  might  easily  become  his  opposers ;  the  latter, 
the  more  they  discovered  his  real  character  and  purposes,  would 
the  more  revere  him,  and  confide  in  him  as  indeed  the  Holy  One 
predicted  by  their  ancient  prophets. 

In  respect  to  us  and  to  all  men,  the  word  gospel  [glad  tidings]  is 
a  truly  appropriate  designation  of  the  system  of  religious  truth  and 
duty  established  by  our  Lord  Jesus  Christ.  For  it  is,  eminently,  the 
system  which  clearly  brings  immortality  to  light,  which  proffers  par- 
don and  eternal  life  to  the  sinful,  and  points  out  the  new  and  living 
way  to  heaven. 

It  may  be  interesting,  too,  to  know  that  our  English  word  gospdj 
when  traced  back  to  its  original  meaning,  resembles  the  Greek  word 
thus  translated.  Gospel  is  derived  from  the  Saxon  words  god  spelly 
signifying  good  account,  cheering  intelligence. 

II.  The  civil  condition  or  the  Jews  at  the  time  of  Christ. 

After  the  death  of  Joshua,  by  whom  the  Hebrews  were  established 
in  Palestine,  the  promised  land,  they  lived  under  the  government  of 
judges  —  a  term  which  must  be  understood  in  a  far  more  extensive 
sense  than  we  understand  it  in  respect  to  ourselves.  A  reader  of 
the  book  of  Judges  will  perceive  that  the  rulers  thus  named  had  a 
large  share  of  civil  and  military  power.  Towards  the  close  of  Sam- 
uel's life,  the  people  eagerly  sought  to  be  under  the  government  of  a 
king.  The  desired  change  in  their  affairs  was  accordingly  made. 
When  Rehoboam,  the  fourth  king,  commenced  his  reign,  ten  tribes 


INTRODUCTORY   EXPLANATIO>'S.  XV 

revolted  from  his  authority,  and  formed  a  separate  kingdom,  called 
the  kingdom  of  Israel.  Two  tribes,  Judah  and  Benjamin,  remained, 
and  were  called  the  kingdom  of  Judah.  The  kingdom  of  Israel  was 
overthrown  by  the  Assyrians,  253  years  after  the  revolt,  and  722 
before  Christ.  The  people  were  mostly  carried  away  captive  into 
Media  and  Assyria. 

The  kingdom  of  Judah,  that  is,  of  the  Jews,  properly  so  called, 
was  overthrown  387  years  after  the  revolt  of  Israel,  and  588  before 
Christ,  by  the  Chaldeans,  and  the  people  were  carried  away  captive 
to  Babylon.  The  captivity  continued  seventy  years.  At  the  close  of 
this  period,  they  were  permitted,  by  the  favor  of  Cyrus,  into  whose 
power  the  government  of  Babylon  had  fallen,  to  return  to  their  own 
land.  They  rebuilt  their  temple,  restored  their  worship,  and  en- 
joyed many  privileges,  both  civil  and  religious.  They  never,  how- 
ever, acquired  much  power  as  a  nation,  being  very  considerably 
dependent  on  the  neighboring  nations.  After  various  changes,  they 
at  length  fell  under  the  dominion  of  the  Romans,  and  so  remained 
till  their  national  existence  was  terminated,  about  the  70th  year  of 
the  Christian  era. 

While  under  the  Roman  power,  the  Jews  enjoyed  the  free  exercise 
of  their  religion ;  and  were  subjected  to  a  very  slight  interference 
with  their  internal  policy.  They  were  compelled  to  pay  tribute  to 
the  Roman  government,  and  the  power  of  executing  a  capital  sen- 
tence was  taken  away  from  their  courts.  The  highest  Jewish  tribu- 
nal still  had  power  to  pass  sentence  of  death  on  an  accused  person, 
but  the  power  to  execute  the  sentence  was  with  the  Romans,  and 
permission  was  required  to  be  obtained  from  the  Roman  authority, 
in  order  that  such  punishment  might  lawfully  be  inflicted. 

At  the  time  of  our  Lord's  birth,  Herod  the  Great  was  king  of 
Judea.  His  power  extended  over  the  whole  of  Palestine,  both  on  the 
east  and  on  the  west  of  the  Jordan.  This  power  he  acquired  by 
favor  of  the  Romans,  and  held  it  as  dependent  on  them.  At  his 
death,  shortly  after  the  birth  of  Jesus,  his  son  Archelaus  was  ap- 
pointed ruler  of  Idumea,  Judea,  and  Samaria,  with  the  title  of  eth- 
narch  ;  and  another  son,  Herod  Antipas,  was  appointed  ruler  over 
Galilee  and  Perea,  with  the  title  of  tetrarch.  Archelaus,  ten  years 
after,  was  accused  before  the  Roman  emperor  of  excessive  cruelty, 
and  was  banished.  The  districts  over  which  he  had  ruled  were  then 
reduced  to  the  form  of  a  Roman  province,  and  the  Roman  emperors 
intrusted  it  to  an  officer  whom  they  called  procurator,  or  governor. 
He  was  the  emperor's  representative  in  that  province.  At  the  time 
of  our  Lord's  entering  on  his  public  ministiy,  and  for  several  years 
after,  Pontius  Pilate  was  the  Roman  governor,  or  procurator,  of 
Judea.    Herod  Antipas  still  remained  tetrarch  of  Galilee. 

III.  The   meaning  of   certain  names,  or  official  titles,  which 

FREQUENTLY   OCCUR   IN   THE    GoSPELS. 

1.  Pharisees.  —  This  was  the  name  of  a  numerous  and  powerful 
iect  among  the  Jews.     The  origin  of  the  name  is  generally  traced 


XVI  IXTROnUCTORY    EXPLANATIONS. 

to  a  word  which  signifies  to  separate.  Thus  the  name  may  have  been 
intended  to  mark  their  claim  to  superior  purity. 

Tliey  were  extremely  rigid  in  interpreting  the  letter  of  the  Mosaic 
law,  and  made  great  pretensions  to  piety.  But  they  were  far  from 
the  spirit  of  piety;  considering  of  little  account  the  state  of  the 
heart,  and  regarding  as  chielfly  worthy  of  their  attention  those  minute, 
external  forms  of  obedience  which  might  secure  the  notice  and  good 
opinion  of  men.  To  those  laws,  which  were  not  enforced  by  a  pen- 
alty, they  attached  but  little  importance ;  and,  in  general,  regarded 
the  ceremonial  precepts  as  the  great  and  weighty  commands. 

They  not  only  adhered  very  closely  to  the  letter  of  the  Mosaic  laws 
in  their  injunctions  upon  the  people,  but  also  observed  a  multitude 
of  traditions,  which  they  represented  as  even  superior  to  the  laws  of 
Moses.  These  traditions  were  unwi'itten  commands,  which  origi- 
nated with  their  ancestors  at  a  comparatively  early  date,  and  which 
had  at  length  grown  up  into  a  system. 

With  all  their  professions  of  strict  moral  integrity,  they  were 
avaricious  and  devoted  to  the  pleasures  of  the  world,  and  scrupled  not 
to  use  unjust  means  to  increase  their  riches.  In  general,  they  were 
a  coiTupt  class  of  men ;  yet  there  were  doubtless  among  them  per- 
sons of  real  integrity. 

2.  Sadducees.  —  This  was  the  name  of  another  sect  among  the  Jews. 
In  various  respects,  they  were  opposite  to  the  Pharisees.  They  were 
not  so  numerous,  nor  so  popular.  They  rejected  the  unwritten  tra- 
ditions, and  held  that  only  the  written  law  was  binding.  They  were 
also  distinguished  by  denying  the  existence  of  any  spiritual  being 
besides  God.  Hence  they  denied  the  existence  of  angels,  and  of 
human  souls  as  distinct  from  the  body.  They  denied  the  resur- 
rection of  the  dead.  While  the  Pharisees  were  veiy  assiduous  in 
making  proselytes,  the  Sadducees  were  not  zealous  in  disseminating 
tlieir  opinions.  Wlien  they  sustained  any  public  offices,  they  had  no 
difficulty  in  conforming  to  the  sentiments  of  the  Pharisees,  in  order 
to  secure  the  favor  of  the  people. 

.  Of  the  origin  of  the  Sadducees,  or  of  the  name,  we  cannot  speak 
with  certainty.  The  Jews  trace  them  to  one  Sadoc,  or  Sadducus, 
wlio  lived  about  three  centuries  before  the  Christian  era.  The  Sad- 
ducees and  the  Pharisees  probably  originated  at  about  the  same 
time. 

3.  Scribes.  —  The  Scribes  were  a  class  of  men  employed  in  pre- 
serving and  explaining  the  sacred  books  of  the  Jews.  To  them  it 
belonged  to  copy  the  Scriptures,  to  interpret  the  more  difficult  pas- 
sages, and  to  decide  doubtful  cases  of  religious  duty.  They  were 
thus,  in  an  eminent  sense,  religious  teachers  of  the  people ;  they 
doubtless  gave  tone  and  color  to  the  sentiments  of  the  nation.  So 
important  was  this  order  of  men,  that  they  were  eligible  to  a  seat  in 
the  Sanhedrim,  the  highest  court  of  the  Jews. 

4.  Lawyers.  Doctors  of  the  Law.  —  These  were  the  same  as  the 
scribes.  The  law  which  they  taught  and  explained,  was  the  law  of 
Moses,  or  the  religion  of  the  nation.  The  use  of  our  modern  word 
lawyer  is,  therefore,   different   from   the  scriptural  use  of  the  word. 


INTRODUCTORY    KXFLAISATIONS.  XVli 

Among  the  Jews,  tlie  law  of  Moses  regulated  both  civil  and  reli- 
gious matters ;  and  a  lawyer  among  them,  or  a  doctor  of  the  law 
was  in  reality  a  teacher  of  religion. 

5.  Publicans.  —  These  ^vere  what  we  might  call  tax-gatherers^  col- 
lectors of  the  revenue  for  the  support  of  government.  After  the 
Jews  became  subject  to  the  Romans,  they  were  required,  like  the  other 
subjugated  nations,  to  pay  tribute.  The  manner  of  collecting  taxes, 
or  tribute,  was  different  from  that  which  prevails  among  us.  The 
Roman  government  was  in  the  habit  of  selling  to  certain  mdividuals 
the  privilege  of  collecting  the  taxes  in  a  particular  region.  What 
those  individuals  paid  was  all  that  the  government  received.  Those 
individuals,  having  agreed  with  the  government  for  a  certain  sum, 
would  so  levy  the  taxes  as  not  only  to  raise  the  stipulated  sum, 
but  also  to  procure  for  themselves  a  large  profit.  Persons  thus  em- 
ployed were  usually  Romans  of  considerable  note;  and  sometimet; 
wealthy  Jews  procured  to  themselves  this  employment.  Probably 
Zaccheus  (Luke  19 :  12)  is  to  be  regarded  as  such  a  person.  These 
men  employed  inferior  collectors;  and  it  is  these  inferior  collectors 
that  are  called  in  the  New  Testament  publicans.  They  were  some- 
times Romans,  and  sometimes  Jews ;  of  low  rank  in  society,  of  little 
worth  as  to  character,  anxious  for  gain,  and  practisuig  extortion. 
Hence  they  were  despised  and  detested.  Such  persons  were,  among 
other  nations,  held  in  contempt ;  but  probably  the  dislike  was  much 
stronger  among  the  Jews,  as  the  payment  of  tribute  perpetually 
reminded  them  that  they  were  not  only  in  subjection  to  a  foreign 
power,  but  wer©  even  contributing  to  the  support  of  a  heathen  gov- 
ernment. 

2* 


PREFACE 


GOSPEL   OF   MATTHLW 


The  information  concerning  Matthew,  in  the  New  Testament,  is 
briefs  In  the  ninth  chapter  of  his  Gospel,  it  is  related  that  Jesus,  on 
one  of  his  excursions  to  Capernaum,  saw  Matthew  "sitting  at  the 
wjceipt  of  custom;"  that  is,  in  the  house  where  he  attended  as  tax- 
gatherer,  or  collector  of  the  revenue.  Being  bidden  by  Jesus  to  follow 
him,  he  immediately  obeyed.  The  account  which  Mark  (2:  14)  and 
Luke  (5 :  27,  28)  give,  is  the  same,  excepting  that  the  person  is  des- 
ignated by  another  name ;  that  is,  Levi.  It  was,  however,  common 
among  the  Jews  for  the  same  person  to  have  more  names  than  one, 
and  to  be  called  by  either  of  them.  Thus  Peter  is  also  named  Simon ; 
Lehheus  (compare  Matthew  10 : 3,  and  Luke  6 :  16)  is  also  named 
Thaddeus  and  Judas. 

That  the  person  named  Levi,  by  Mark  and  Luke,  is  the  same  as 
Mattheiv,  is  evident  from  the  perfect  agreement  in  the  circumstances 
related  by  the  three  evangelists,  and  from  the  fact,  that,  in  the  list  of 
the  twelve  Apostles  {Matthew  10 :  3),  Matthew  is  called  the  puhlican. 
It  was  on  account  of  his  being  a  publican,  that  he  was  "  sitting  at 
the  receipt  of  custom ; "  that  is,  at  the  custom-house,  or  tax-gatherer's 
office. 

There  is  an  additional  agi-eement  in  the  accounts  of  the  three  writers, 
and  it  is  one  which  reflects  much  credit  on  Matthew.  In  Matthew's 
Gospel,  after  the  calling  of  him  by  Jesus  is  mentioned,  the  account 
proceeds  to  state,  that  Jesus  and  many  others  were  sitting  at  meat 
in  the  house.  Now,  from  Mark  (2:  15),  we  learn,  that  this  en 
tertainment  took  place  in  Levi's  (that  is,  Matthew's)  own  house; 
and  from  Luke  (5 :  29),  we  learn  more  distinctly,  that  Levi  (that  is. 


XX  PREFACE  TO  THE  GOSPEL  OF  MATTHEW. 

Matthew)  furnished  this  entertainment.  Matthew's  design,  doubtless, 
was,  besides  paying  respect  to  Jesus,  to  give  his  former  friends  an 
opportunity  for  familiar  acquaintance  with  Jesus,  and  to  give  Jesus 
a  favorable  opportunity  for  free  and  unrestrained  conversation  on 
religion  and  the  Messiah's  dispensation. 

We  cannot  fail  to  notice  the  modesty  of  Matthew  in  his  narrative. 
He  gives  himself  no  commendation :  but  while  he  wished  to  commu- 
nicate the  important  conversation  to  which  this  interview  gave  rise, 
he  has  furnished  no  hint  by  which  it  could  be  known  that  the  conver- 
sation occurred  in  connection  with  an  entertainment  given  by  him- 
self. He  wished  to  do  honor  to  his  Master,  and  to  preserve  the 
important  sentiments  which  his  Master  had  expressed.  To  others 
he  left  it,  if  they  chose  so  to  do,  to  make  known  the  important  part 
which  he  had  in  this  matter. 

Matthew's  Gospel  is  believed,  from  the  tradition  of  the  earliest  ages 
of  Christianity,  to  have  been  written  first  of  all  the  Gospels,  in  the 
order  of  time.  The  precise  time  cannot  be  fixed.  It  was  probably 
not  later  than  the  year  50  or  60  of  the  Christian  era ;  that  is,  some- 
where within  twenty  or  thirty  years  after  the  death  of  Christ.  It 
has,  however,  by  some  writers,  been  assigned  to  as  early  a  date  as 
eight  years  after  the  death  of  Christ.  A  principal  object  with 
Matthew  seems  to  have  been,  to  excite  and  cherish  confidence  in 
Jesus,  as  the  expected  Messiah.  His  work  is,  therefore,  distinguished 
by  a  careful  pointing  out  of  resemblances  in  the  history  of  Jesus  to 
events  and  declarations  stated  in  the  Old  Testament. 


GOSPEL  ACCORDING  TO  MATTHEW. 


CHAPTER  I. 

THE  book  of  the  generation 
of  Jesus  Christ,  the  son  of 
David,  the  son  of  Abraham. 

2  Abraham  begat  Isaac  ;  and 
Isaac  begat  Jacob;  and  Jacob 
begat  Judas  and  his  brethren ; 

3  And  Judas  begat  Phares 
and  Zara  of  Thamar ;  and  Pha- 
res begat  Esrom;  and  Esrom 
begat  Aram; 

4  And  Aram  begat  Amina- 
dab ;  and  Aminadab  begat  Naas- 
son;  and  Naasson  begat  Sal- 
mon : 


CHAPTER  I. 

1.  The  book  of  the  generation.  This 
expression  corresponds  to  our  v/ord 
genealogy,  or  family  record;  so  that 
the  whole  phrase,  The  book  of  the  gen- 
eration of  Jesus  Christ,  means,  the 
genealogy,  or  family  record,  of  Jesus 
Christ.  That  record  follows,  and  ex- 
hibits the  names  of  the  principal  an- 
cestors of  Jesus.  The  word  genera- 
tions is  used  in  the  Old  Testament  in 
a  similar  manner;  and  is  employed 
with  reference  to  descendants  as  well 
as  to  ancestors.  See  Gen.  5:1.  10  :  1. 
11 :  10.  From  being  used  to  desig- 
nate family  record,  it  came  to  signify 
family  history,  as  in  Gen.  37 :  2  j  and 
historical  account  in  general,  as  in 
Gen.  2:4. 

It  was  customary  among  the  Jews, 
^nd  still  is  among  the  Arabians,  to  pre- 
serve such  lists  of  names  as  Matthew 
has  recorded  in  this  chapter.  In  the 
case  of  the  Jews,  it  was  important,  be- 
cause the  Messiah,  the  great  object  of 
their  expectation,  was  to  arise  from 


5  And  Salmon  begat  Booz 
of  Rachab ;  and  Booz  begat 
Obed  of  Ruth ;  and  Obed  be- 
gat Jesse ; 

6  And  Jesse  begat  David  the 
king ;  and  David  the  king  begat 
Solomon  of  her  that  had  been 
the  wife  of  Urias  ; 

7  And  Solomon  begat  Robo- 
am ;  and  Roboam  begat  Abia ; 
and  Abia  begat  Asa ; 

8  And  Asa  begat  Josaphat; 
and  Josaphat  begat  Joram ;  and 
Joram  begat  Ozias ; 

9  And     Ozias     begat    Joa- 


amongthem;  andif  one,  professing  to 
be  the  Messiah,  could  not  trace  his 
descent  to  David  and  to  Abraham,  he 
would  fail  in  a  particular,  respecting 
which  the  prophets  had  distinctly  spo- 
ken. Hence  Jesus  Christ  is  expressly 
called  "  the  son  of  David."  That  the 
Messiah  was  to  descend  from  the  royal 
line  of  David,  was  firmly  believed  by 
the  Jews.  See  Is.  9 :  7.  11 :  1.  (Jesse 
was  father  of  David.)  See  also  Jer. 
23:  5.  And  David's  descent  from 
Abraham  was  unquestionable. 

2.  Judas  ;  the  Greek  method  of  ex 
pressing  the  word  Judah.  In  several 
names  of  the  genealogy  there  are  slight 
departures  from  the  sounds  of  the  same 
names  in  the  Old  Testament,  on  ac- 
count of  the  different  powers  of  the 
Hebrew  language,  and  of  the  Greek. 
Thus  Esrom,  in  the  3d  verse,  is  the 
same  as  Hezron  in  the  Old  Testa- 
ment ;  Aram,  v.  4,  is  the  same  as 
Ram  in  1  Chron.  2:  10;  Naasson,  the 
same  as  JVahshon.  Booz,  in  v.  5,  is 
the  same  as  Boaz,  Ruth  4 :  21.  Ozias, 
in  V.  8,  is  the  same  as  Uzziah. 


•20 


MATTHEW. 


tham ;  and  Joatham  begat 
Achaz ;  and  Achaz  begat  Ez- 
ekias ; 

10  And  Ezekias  begat  Ma- 
nasses;  and  Manasses  begat 
Amon;  and  Amon  begat  Jo- 
sias; 

11  And  Josias  begat  Jecho- 
nias  and  his  brethren,  about  the 
time  they  were  carried  away  to 
Babylon  : 

12  And  after  they  were 
brought  to  Babylon,  Jechonias 
begat  Salathiel;  and  Salathiel 
begat  Zorobabel ; 

17.  So  all  the  generations,  &c.  The 
list  of  all  the  names  from  Abraham  to 
Jesus  being  very  long,  it  was  desirable 
to  abridge  it.  Hence  several  names 
that  occur  in  the  Old  Testament  his- 
tory are  omitted  by  Matthew.  Thus, 
in  the  8th  verse,  Joram  [Jehoram,  2 
Kings  8 :  16]  is  said  to  have  been  the 
father  of  Ozias  [Uzziah,  2  Chron.  26  : 
1].  But  by  examining  the  history,  as 
given  in  the  books  of  Kings  and  of 
Chronicles,  it  will  be  seen  that  there 
were  three  kings  between  Joram  and 
Uzziah.  There  are,  also,  other  omis- 
sions. In  order  to  abbreviate  a  long 
list  of  names,  omissions  like  these  were 
common,  as  they  are  at  the  present 
day  among  the  Arabians,  who  trace 
their  descent  from  Abraham.  Such 
omissions  do  not,  of  course,  impair  the 
genealogy,  as  a  whole;  for  the  prin- 
cipal point  to  be  obtained  is  secured, 
that  is,  the  tracing  of  the  genealagy  to 
a  particular  individual,  and  doing  this 
in  a  way  that  cannot  lead  to  mistake. 
It  is  here,  however,  necessary  to  ob- 
serve that  the  words  son  and  daughter, 
and  the  word  beget,  are  used  in  the 
Scriptures  with  a  much  broader  appli- 
cation than  among  us.  They  are  em- 
ployed in  reference  to  a  person's  remote 
descendants,  as  well  as  to  his  imme- 
diate descendants.  For  an  instance  of 
this  in  the  use  of  the  word  son,  the  first 
verse  of  this  chapter  may  be  consult- 


13  And  Zorobabel  begat 
Abiud ;  and  Abiud  begat  Elia- 
kiin  ;  and  Eliakim  begat  Azor ; 

14  And  Azor  begat  Sadoc; 
and  Sadoe  begat  Achim;  and 
Achim  begat  Eliud ; 

15  And  Eliud  begat  Elea- 
zar ;  and  Eleazar  begat  Mat- 
than;  and  Matthan  begat  Ja- 
cob; 

16  And  Jacob  begat  Joseph 
the  husband  of  Mary,  of  whom 
was  born  Jesus,  who  is  called 
Christ. 

17  So    all    the    generations 


ed ;  and,  for  a  similar  instance  in  re- 
spect to  the  word  beget,  see  Deut.  4 : 
25;  Isa.  39:  7;  in  which  last  verse, 
the  scriptural  history  shows  that  it  was 
the  comparatively  remote  descendants 
of  Hezekiah,  not  his  immediate  chil- 
dren, who  were  to  be  carried  captives 
to  Babylon. 

After  the  list  of  names  was  thus 
abridged,  it  was  desirable,  in  order  to 
aid  the  memory,  to  make  a  division  of 
the  names  recorded.  For  this  purpose, 
Matthew  selected  three  principal  eras 
in  the  history  of  the  Hebrews,  and  in- 
cluded fourteen  names  in  each  class. 
The  three  eras  are,  the  reign  of  Da 
vid,  the  commencement  of  the  Baby- 
lonian captivity  (here  called  the  car- 
rying away  to  Babylon  ;  see  2  Kings, 
24th  and  25th  chapters),  and  the  birth 
of  the  Messiah.  By  this  means  the 
whole  length  of  time  from  Abraham  to 
the  coming  of  the  Messiah,  is  divided 
into  three  parts,  as  stated  in  the  verse 
under  consideration.  By  numbering 
the  names,  there  will  be  found  four- 
teen from  Abraham  to  David  ;  thence 
onward  to  the  captivity  [that  is,  the 
carrying  away  to  Babylon],  fourteen 
more ;  and  then  commencing  anew 
with  Jechonias  (as  the  12th  verse  seems 
to  require),  and  including  Jesus,  there 
is  another  set  of  fourteen  names. 

The  evangelist  Luke  has  also  pre- 
served a  genealogical  list  of  the  names 


CHAPTER  L 


21 


from  Abraham  to  David  are 
fourteen  generations;  and  from 
David  until  the  carrying  away 
into  Babylon  are  fourteen  gen- 


of  Jesus'  ancestors,  chap.  3  :  23 — 38. 
The  list,  as  given  by  Luke,  differs  from 
that  furnished  by  Matthew.  Matthew 
says,  the  father  of  Joseph,  Mary's  hus- 
band, was  Jacob  (1 :  16)  ;  Luke  says, 
the  father  of  Joseph  was  Heli.  But 
there  is  no  contradiction  between  th« 
two  evangelists;  for  they  trace  the  fam- 
ily descent  in  two  distinct  lines.  They 
both  mention  Abraham,  and  agree  in 
their  list  of  names  from  Abraham  to 
David.  Passing  from  David,  Matthew 
proceeds  with  the  line  of  the  kings  who 
descended  from  David,  while  Luke 
proceeds  with  David's  descendants 
through  Nathan,  who  was  one  of  Da- 
vid's sons  (2  Sam.  5  :  14),  but  not  his 
successor  in  the  government ;  and  it  at 
length  appears,  that  by  both  of  these 
lines  Jesus  descended  from  David. 
Now,  a  very  natural  remark,  in  this 
view  of  the  matter,  is,  that  Matthew 
traces  the  descent  of  Joseph,  the  re- 
puted and  legal  father  of  Jesus ;  and 


eraiions;  and  from  the  carry- 
ing away  into  Babylon  unto 
Christ  are  fourteen  genera 
tions. 

Luke  traces  the  descent  of  Mary,  the 
mother  of  Jesus.  But  instead  of  in- 
serting the  name  of  a  female  in  a  gene- 
alogical register,  Luke  inserts  her  hus- 
band's name  ;  that  is,  instead  of  Mary, 
he  mentions  Joseph,  and  calls  him  the 
"  son  of  Heli,"  as  he  was  Heli's  son- 
in-law,  having  married  Mary,  his 
daughter.  Thus  Heli  was  father  [fa- 
ther-in-law] of  Joseph,  inasmuch  as 
he  was  father  of  Joseph's  wife. 

This  view,  which  reconciles  the  two 
records,  is  confirmed  by  the  different 
words  used  by  the  two  evangelists  to 
express  descent.  Matthew  uses  the 
word  beget,  implying  natural  connec- 
tion ;  Luke  uses  the  expression  son  of^ 
a  more  general  term.  Thus,  while 
Jacob  is  truly  said,  by  Matthew,  to 
have  begotten  Joseph,  Heli  is  with 
equal  truth  represented,  by  Luke,  as 
the  father  [father-in-law]  of  Joseph. 

The  account  just  given  may  thus 
be  presented  to  the, eye : — 


In 
Matthew. 

Solomon, 

&c. 
Jacob, 

Joseph, 


Abraham, 

&c. 

David, 


Mary,    \ 
Joseph, 5 


JESUS. 


It  may  be  objected  to  this  view  of  I  by  Luke,  mentions  two  names  which 
the  matter,  that  the  line,  as  presented  I  also  occur  in  Matthew's  list,  namely, 


23 


MATTHEW. 


18  Now  the  birth  of  Jesus 
Christ  was  on  this  wise  :  When 
as  his  mother  Mary  was  es- 
poused to  Joseph,  before  they 
came  together,  she  was  found 
with  child  of  the  Holy  Ghost. 

Salathiel  and  Zorobabel.  Matt.  1:  12, 
13.  Luke  3 :  27.  But  it  may  be  re- 
plied, that,  while  the  names  are  the 
same,  there  is  no  necessity  for  believ- 
ing that  the  persons  thus  named  were 
the  same. 

18.  On  this  wise;  in  this  manner. 
The  word  wise,  as  a  substantive,  and 
used  separately  from  another  word,  is 
now  obsolete.  It  is  still  retained,  how- 
ever, as  an  appendage  to  other  words ; 
as  lengthicise,  Likewise.  It  corresponds 
to  our  modern  word  way,  or  manner. 
11  Espoused ,  engaged  to  be  married. 
II  Before  they  came  together ;  before 
they  lived  together  as  husband  and 
wife. 

19.  Joseph  her  husband.  Among 
the  Jews,  there  was  commonly  an  in- 
terval often  or  twelve  months,  some- 
times a  much  longer  time,  between  the 
engagement  to  marry  and  the  cele- 
bration of  the  nuptials.  Yet,  as  soon 
as  the  engagement  to  marry  was  made, 
the  persons  were  spoken  of  as  husband 
and  wife,  and  unfaithfulness  to  each 
other  was  regarded  in  the  same  light  as 
if  the  marriage  ceremonies  had  actually 
been  performed.  See  Deut.  22:  23, 
24.  \\A  just  man.  The  word  here 
translated  just  is  as  general  in  its  ap- 
plication as  our  word  good,  and  con- 
tains in  it  the  idea  of  kindness,  as  well 
as  that  of  integrity.  The  same  word 
is  used  in  1  John  1 :  9,  with  reference 
to  the  forgiveness  of  sins,  which  is 
peculiarly  an  act  of  mercy  or  kindness. 
II  J^ot  tcilling  to  make  her  a  public 
example  ;  not  willing  to  expose  her  to 
public  infamy,  by  bringing  an  accusa- 
tion against  her.  The  kind  feelings 
of  Joseph,  and  the  attachment  which 
he  had  cherished  for  Mary,  led  him 
to  seek  a  dissolution  of  the  intended 
connection  by  giving  her  a  bill  of  di- 
vorce in  a  private  manner.     Accord- 


19  Then  Joseph  her  hus- 
band, being  a  just  man,  and 
not  willing  to  make  her  a  pub- 
lic example,  was  minded  to  put 
her  away  privily. 

20  But  while  he  thought  on 


ing  to  the  then  existing  practices 
among  the  Jews,  a  bill  of  divorce 
could  be  procured  without  having  the 
cause  of  the  divorce  distinctly  stated 
in  the  writing. 

20.  The  angel  of  the  Lord  appeared^ 
unto  him  in  a  dream.  God,  who  had 
ordered  all  the  circumstances  by  which 
Joseph  was  so  much  perplexed,  made 
a  special  communication  to  him,  in  a 
dream.  The  word  rendered  angel  sig- 
nifies primarily  a  messenger,  and  ap- 
plies both  to  men  who  are  sent  by  their 
fellow-men  on  messages  (as  in  Luke 
7 :  24,  where  the  expression  messengers 
of  John  is  in  the  Greek  the  angels  of 
John),  and  to  those  heavenly  beings 
whom  God  is  represented  as  emploj-^- 
ing.  Since  the  idea  of  a  messenger 
performing  the  will  of  another,  is  the 
fundamental  idea  of  the  word  angel, 
the  word  is  applicable  to  any  thing 
which  the  Lord  may  employ  in  exe- 
cuting his  purposes,  particularly  if  his 
purposes  are  executed  in  an  uncommon 
or  striking  manner.  Hence  the  word 
is  applied  to  the  providential  care  of 
God  (Ps.  34 :  7.  91 :  11),  and  to  any 
special  arrangement  of  circumstances 
by  which  God  effects  some  signal  re- 
sults (2  Kings  1 9 :  35,  in  which  instance 
probably  the  pestilence  is  called  an  an- 
gel ;  Acts  12 :  23,  in  which  instance  a 
sudden  and  fatal  attack  of  disease  is 
so  called) ;  as  well  as  to  the  real  em- 
ployment of  heavenly  beings,  >as  in 
Acts  12 :  7—11.  10 :  3, 30.  In  effect- 
ing his  designs,  God  may  be  constantly 
employing  the  agency  of  angels  in  ac- 
cordance with  the  established  laws  of 
the  material  universe,  and  of  the  spirits 
of  men.  In  the  case  of  Joseph,  his  cir- 
cumstances were  such  that  he  needed 
special  guidance  from  heaven  ;  no  hu- 
man being  was  adequate  to  guide  him. 
Thus  situated,  he   had  a  remarkable 


CHAPTER   I. 


23 


these  things,  behold,  the  angel 
of  the  Lord  appeared  unto  him 
in  a  dream,  saying,  Joseph, 
thou  son  of  David,  fear  not  to 
take  unto  thee  Mary  thy  wife ; 

dream.  The  dream  was  attended  with 
such  circumstances  and  such  special 
impressions  on  his  mind,  that  he  could 
not  reasonably  doubt  its  having  pro- 
ceeded from  God.  The  dream  might 
have  been  suggested  to  his  mind  by 
an  angel  commissioned  from  above. 
A  message  from  God,  such  as  was 
now  communicated  to  Joseph,  would 
accord  with  his  former  confidence 
in  the  piety  of  Mary,  and  with  the 
entire  absence  of  any  feeling  of 
guilt  on  her  part;  and  when  he 
learned  from  Mary  the  circumstances 
related  at  full  length  by  Luke  (1:  26 
— 56),  he  might  well  acknowledge 
the  hand  of  God,  and  regard  the 
dream  as  a  special  event,  arranged 
for  relieving  his  mind,  and  for  lead- 
ing him  in  the  path  of  duty,  and  as 
excited  in  his  mind  by  one  of  those 
heavenly  messengers  who  are  prompt 
in  obeying  the  will  of  their  Lord. 

That  dreams  were  in  former  times 
among  the  means  employed  in  com- 
municating the  knowledge  of  God's 
will,  or  of  future  events,  to  men,  ap- 
pears to  be  sustained  by  the  Scriptures. 
The  dreams  of  Joseph,  as  related  in 
Gen.  37 :  5—7,  9,  and  of  the  officers 
of  Pharaoh,  in  Gen.  40,  occupied  a 
very  special  place  in  the  order  of 
events.  Examine  also  Numb.  12:  6, 
and  Job  33 :  14 — 17.  In  the  second 
chapter  of  Matthew,  there  is  repeated 
mention  of  information  from  above 
being  made  in  the  same  way.  But 
the  circumstances  of  men  in  those  an- 
cient times  were  so  differentfrom  ours, 
that  we  are  not  at  liberty  to  regard  our 
dreams  as  proceeding  from  God,  with 
the  intention  of  making  known  to  us 
his  will.  There  are  other  ways  in 
which  we  can  acquire  knowledge  of 
our  duty.  |1  Thou  son  of  David.  In 
the  existing  circumstances  of  Joseph, 
and  with  special  reference  to  the  ob- 
ject for  which  the  divine  communica- 


for  that  which  is  conceived  in 
her  is  of  the  Holy  Ghost. 

21  And  she  shall  bring  forth 
a  son;  and  thou  shalt  call  his 
name    JESUS  :     for    he    shall 


tion  was  made  to  him,  this  appellation 
was  peculiarly  appropriate.  It  was  in 
harmony  with  the  design  to  impress 
Joseph  with  the  belief  that  Mary  was 
about  to  become  the  mother  of  the 
Messiah,  as  it  was  a  distinct  recog- 
nition of  Joseph's  descent  from  David 
—  an  important  circumstance  in  re- 
gard to  the  husband  of  the  Messiah's 
mother.  \^  Is  of  the  Holy  Ghost.  Com- 
pare Luke  1  :  35. 

This  extraordinary  creation  of  the 
human  nature  of  Jesus  Christ  is  no 
more  incredible  than  the  creation  of 
Adam  and  Eve,  as  related  in  the  book 
of  Genesis.  That  it  was  supernatural, 
is  true  ;  but  that  He,  who  established 
the  laws  of  nature,  can  produce  an 
effect  either  in  accordance  with  those 
laws,  or  in  a  manner  above  them,  is 
also  true.  The  redemption  of  apostate 
sinners  was  certainly  a  very  special 
case ;  and  it  is  not  surprising  that 
the  measures  preparatory  to  this  very 
special  object  should  be  themselves 
distinguished  by  some  peculiarity. 
Nor  was  it  at  all  unworthy  in  the  Di- 
vine Being  thus  manifestly  and  mi- 
raculously to  interpose  in  reference  to 
so  wonderful  an  object.  Nor  may  it 
be  unsuitable  to  remark,  that,  as  he 
who  stood  at  the  head  of  the  human 
family  in  regard  to  the  first  creation, 
was  in  a  peculiar  sense  the  product 
of  creating  power,  so  he  who  was  to 
be  the  head  of  the  new,  the  spiritual 
creation,  was  also  in  a  peculiar  sense 
the  product  of  the  same  creating 
power. 

21 .  Tliou  shalt  call  his  name  Jesus , 
for  he  shall  save.  Among  the  Jews, 
names,  besides  distinguishing  one  in- 
dividual from  another,  were  often 
otherwise  significant.  They  were 
sometimes  suggested  by  some  remark- 
able circumstances  connected  with 
the  child  or  the  family,  or  by  some  re- 
vealed desiffn  of  God  in  connection 


24 


MATTHEW. 


save  his  people  from  their 
sins. 

22  Now  all  this  was  done, 
that  it  might  be  fulfilled  which 

with  the  birth  of  the  child.  Hagar's 
child  (Gen.  16 :  11)  was  to  be  named 
Ishmael,  "  because,"  as  the  angel  said, 
"  the  Lord  hath  heard  thy  affliction." 
The  name  is  compounded  of  two 
words,  which  in  Hebrew  signify  God 
will  hear.  Compare  Gen.  41 :  51,  52. 
Ex.  2 :  10.  18 :  3,  4.  Names  were 
sometimes  given  as  intimations  of 
some  design  of  God  to  be  hereafter 
accomplished.  See  Hosea  1  :  4,  6,  9. 
Compare  Is.  8:3,  4.  In  accordance 
with  this  custom,  the  son  who  was  to 
be  born  to  Mary,  was  to  be  named 
Jesus.  To  understand  the  meaning 
of  this  name,  we  must  trace  it  back 
to  the  Hebrew  language,  from  which 
it  was  derived.  The  word  which  is 
the  root  of  this  name,  means  to  save. 
Sometimes  the  word  wliich  signifies 
God,  and  sometimes  a  part  of  the 
word  corresponding  to  Jehovah,  was 
used  in  connection  with  another  word 
to  compose  a  name.  This  is  the  case 
in  the  present  instance ;  and  the 
word  properly  means.  The  Lord  will 
save.  It  was  to  be  given  to  the  son 
of  Mary,  because  he  was  to  be  the 
Saviour,  divinely  appointed  to  deliver 
his  people  from  their  sins. 

This  name  is  the  same  as  that 
which  is  called  in  the  Old  Testament 
Joshua.  In  Num.  13 :  8,  mention  is 
made  of  Oshea,  the  son  of  Nun.  The 
word  Oshea,  when  regarded  accord- 
ing to  its  etymology,  signifies  salva- 
tion. In  the  same  chapter  of  Num- 
bers (v.  16),  it  is  related  that  Moses 
changed  the  name  Oshea  to  the  name 
Jehoshua.  The  alteration  was  made, 
so  far  as  the  letters  of  the  word  in  the 
original  are  concerned,  by  merely 
prefixing  a  part  of  the  word  which 
expresses  Jehovah.  Thus,  to  the 
idea  of  salvation,  or  deliverance,  was 
added  the  idea,  that  the  salvation 
proceeded  from  Jehovah.  The  words 
Joshua  [the  same  as  Jehoshua,  only 
abbreviated]  then,  and  Jesvs.  are  the 


was  spoken  of  the  Lord  by  the 
prophet,  saying, 

23   Behold,  a  virgin  shall  be 
with  child,  and  shall  bring  forth 


same  in  signification ;  namely.  Sa- 
viour, or,  The  Lord  icill  save.  The 
difference  in  the  manner  of  spelling 
and  sounding  Joshua  and  Jesus  arises 
from  the  different  powers  of  the  He- 
brew language,  and  of  the  Greek ; 
Joshua  being  the  sound  more  con- 
formed to  the  Hebrew,  and  Jesus  to 
the  Greek.  I  observe  here,  in  pass- 
ing, that  in  two  passages  of  the  New 
Testament  (Acts  7 :  45,  and  Heb.  4 : 
8),  the  word  Jesu  smeans  the  Joshua 
of  the  Old  Testament.  The  name 
Joshua  could  not  be  expressed  in  the 
Greek  language  more  nearly  than  by 
the  word  Jesus.  ||  His  people.  The 
Jews  supposed  that  the  Messiah  was 
coming  with  special  reference  to  their 
being  rescued  from  an  abject  con- 
dition, and  regarded  themselves  as 
his  people.  But  this  communication 
to  Joseph,  coming  from  heaven,  must 
be  considered  as  referring  to  the  real 
object  of  the  Messiah,  and  to  the  re- 
lation which  he  was  to  sustain  to 
others  besides  the  Jews.  He  was  to 
be  the  Spiritual  Redeemer  and  Lord 
of  men.  His  people,  then,  are  those 
who  acknowledge  his  government 
and  rely  on  him  for  spiritual  bless- 
ings. These  he  will  deliver  from 
their  sins.  The  new  dispensation 
was  specially  designed  to  effect  a 
change  in  the  inward  characters  of 
men,  and,  by  making  them  holy,  to 
deliver  them  from  the  just  conse- 
quences of  sin,  particularly  in  eter 
nity. 

22,  23.  That  it  might  be  fulfilled, 
&c.  The  subject  thus  far  spoken  of, 
was  of  a  most  extraordinary  charac- 
ter ;  and  the  result  which  was  to 
flow  from  those  events,  was  also  very 
extraordinary.  The  evangelist  re- 
garded the  event  announced  by  the 
angel,  as  a  striking  fulfilment  of  cer- 
tain prophetic  language  which  had 
been  used  on  a  former  occasion.  The 
language  used  on  that  former  occa- 


CHAPTER  1. 


a   son,  and   they  shall  call   his 
name    Emmanuel;  which,     be- 


sion  was  singularly  applicable  to  the 
circumstances  which  he  was  relating  ; 
it  might  be  applied  to  them  with  a 
greater  fulness  and  particularity,  than 
to  the  occasion  which  first  called  it 
forth.  It  was  spoken  by  Isaiah  (7: 
]4)  to  king  Ahaz,  when  the  king  and 
all  his  people  were  filled  with  terror, 
in  view  of  an  invasion  threatened  by 
the  confederated  kings  of  Israel  and 
Syria.  Isaiah  was  directed  by  the 
Lord  to  go  to  Ahaz,  and  bid  him  dis- 
miss his  fears,  because  the  design  of 
the  confederated  kings  should  not  be 
accomplished.  He  was  commissioned, 
moreover,  to  assure  Ahaz,  that  Syria 
had  already  arrived  to  the  height  of 
its  power  ;  that  it  would  be  allowed  to 
make  no  such  addition  to  its  power  as 
the  conquest  of  Jerusalem  would  be  ; 
and  that  the  kingdom  of  Israel  was 
already  on  the  wane,  and  within  sixty- 
five  years  would  be  wholly  broken  up. 
Ahaz  might,  therefore,  set  his  mind  at 
rest,  and  place  unshaken  confidence 
in  God.  It  was  then  proposed  to  him 
to  ask  some  particular  token  from  the 
Lord,  as  an  assurance  of  what  God 
had  promised.  On  his  declining  to 
select  a  sign,  the  prophet  himself  was 
directed  by  the  Lord  to  mention  one  ; 
namely,  that  a  certain  virgin  should 
soon  become  the  mother  of  a  son,  and 
should  call  his  name  Emmanuel  ;  and 
that  before  this  child  should  be  old 
enough  to  refuse  the  evil  and  to  choose 
the  good,  the  kings  of  Israel  and  Syria 
.should  both  be  cut  off. 

The  language,  then,  here  quoted 
from  Isaiah,  had  reference,  probably, 
at  first,  to  the  deliverance  of  Jerusalem 
from  the  threatened  invasion.  The 
history  of  those  times,  as  related  in 
the  Old  Testament,  agrees  with  this 
viev/.  In  2  Kings  15  :  29,  30,  it  is  re- 
lated that  '•  in  the  days  of  Pekah,  kino- 
of  Israel  [the  same  as  mentioned  by 
Isaiah],  came  Tiglath-pileser,  king  of 
Assyria,  and  took  Ijon,  and  Al3el-beth- 
maachci,  and  Janoah,  and  Kedesh, 
and  Hazor,  and  Gilcad,  and  Galilee, 
all  the  land  of  Naphtali,  and  carried 

VOL,    I.  3 


ing    interpreted,    is,    God   with 
us. 


them  captive  to  Assyria.  And  Ho- 
shea,  the  son  of  Elah,  made  a  con- 
spiracy against  Pekah,  the  son  of 
Remaliah,  and  smote  him,  and  slew 
him."  In  the  ICtli  chapter  of  the 
same  book,  it  is  also  related,  that  Tig- 
lath-pileser, "king  of  Assyria,  went 
up  against  Damascus  [the  chief  city 
of  Syria],  and  took  it,  and  carried  the 
people  of  it  captive  to  Kir,  and  slew 
Rezin  "  [who  is  mentioned  by  Isaiah]  . 
The  death  of  these  kings  occurred 
shortly  after  their  attempt  upon  Jeru- 
salem. Thus  the  language  of  Isaiah 
appears  to  have  had  reference  to 
events  that  were  speedily  to  take 
place  ;  and,  thus  understood,  it  was 
happily  adapted  to  the  circumstances 
of  Ahaz  and  his  people. 

But  it  may  be  asked.  How  could  the 
name  Emmanuel  be  given  to  the  son 
whose  birth  was  predicted,  if  there 
was  nothing  uncommon  in  his  nature  ' 
This  inquiry  is  answered  by  referring 
to  a  usual  practice,  among  the  ear 
Jews,  of  giving  to  children  names 
significant  of  some  circumstance  or 
event,  and  of  employing  the  name  of 
God  in  compounding  names  for  chil- 
dren. In  the  case  spoken  of  by  Isai- 
ah, the  nation  was  in  dread  of  an  in- 
vasion from  powerful  ,confe derated 
foes ;  and  in  view  of  their  danger, 
their  hearts  trembled  like  the  leaves 
of  a  forest.  But  they  were  encour- 
aged to  be  quiet,  because  God  was  on 
their  side ;  and  to  the  child  whose 
birth  was  foretold,  a  name  was  to  be 
given  significant  of  the  promised  in- 
terposition of  God.  Other  names  in 
the  Jewish  nation  v/ere  compounded 
of  some  common  word,  and  of  the 
name  of  God  ;  as,  for  instance,  JosJnia, 
Isaiah,  Jeremiah,  Ezekiel,  &c. 

The  use  which  Matthew  has  made 
of  this  passage,  has  led  to  the  belief 
that  Isaiah  really  predicted  in  those 
words  the  birth  of  Jesus  Christ ;  and 
the  language  of  Matthew  does  cer- 
tainly, at  first  sight,  appear  to  favor 
this  belief.  It  is  proper,  then,  to  in- 
quire whether  the  language  of  Mai 


ac 


MATTHEW 


24  Then  Joseph,  being  raised 
from  sleep,  did  as  the  angel  of 


thew  necessarily  leads  to  this  view 
of  the  passage  quoted  from  Isaiah. 
In  prosecuting  this  inquiry,  we  must 
consider  in  what  ways  the  sacred 
writers  employ  the  word  fulfil.  In 
reading  the  Scriptures,  we  are  prone 
to  regard  this  word,  as  used  in  its 
strict  sense,  to  express  an  accompHsh- 
ment  of  a  direct  prophecy.  But  it  is 
also  employed  with  a  wider  significa- 
tion, and  is  as  extensive  in  meaning 
as  our  word  fulfil,  used  in  commori 
conversation,  or  in  ordinary  books. 
Now,  we  often  use  the  word  as  ex- 
press^ig  a  remarkable  similarity  in 
one  event  to  another,  or  a  striking 
similarity  in  certain  events  to  certain 
language  with  which  we  are  familiar. 
Such  an  event,  we  may  say,  fulfils 
such  a  saying;  while  yet,  when  the 
saying  was  first  expressed,  that  event 
was  not  thought  of.  In  some  pas- 
sages of  the  New  Testament,  this 
word  does  express  the  real  accom- 
plishment of  a  direct  prophecy.  In 
other  passages,  it  merely  expresses 
resemblance,  more  or  less  exact,  be- 
tween two  events,  or  between  lan- 
guage in  the  Old  Testament  and  an 
event  recorded  in  the  New  ;  so  that  the 
language  employed  in  the  Old  Testa- 
ment with  reference  to  a  particular 
event,  might  also  be  happily  applied  to 
a  different  event  recorded  in  the  New. 
Sometimes  the  resemblance  between 
the  event  spoken  of  in  the  Old  Tes- 
tament and  that  related  in  the  New, 
is  so  striking,  and  the  resemblance 
between  accompany ing  circumstances 
m  each  event  is  so  remarkable,  that  the 
language  employee)  m  the  Old  Testa- 
ment would  seem  to  be  more  fully 
and  exactly  applicable  to  the  event 
recorded  in  the  New.  Among  the 
instances  of  these  different  meanings 
of  the  word  fulfil.  Mark  J  5  :  28,  com- 
pared with  Isaiah  53:  12,  may  be 
mentioned,  as  an  accomplishment  of 
a  direct  propliecy.  As  instances  of 
resemblance,  see  Matt.  2:15.  com- 
pared with  JIos.  11:  1  ;  and  Matt.  2: 
17,  18j  compared  with  Jer.  '31  :  15.    In 


the  Lord  had  bidden  him,  and 
took  unto  him  his  wife : 


this  last  instance,  there  is  so  striking  a 
resemblance,  that  the  language  em- 
ployed by  Jeremiah  might  be  regard- 
ed as  more  applicable  to  the  event 
related  by  Matthew,  than  to  the  event 
spoken  of  by  Jeremiah;  that  is,  the 
language  might  be  considered  as 
more  fully  and  exactly  adapted  to  the 
event  related  by  Matthew.  And  yet 
the  connection  in  which  Jeremiah 
has  introduced  it,  clearly  shows  that 
he  did  not  have  in  mind,  nor  pre- 
dict, the  event  to  which  Matthew 
applies  it. 

The  verse  under  consideration  is 
another  instance  of  very  striking  re- 
semblance ;  so  striking,  indeed,  is  the 
resemblance,  that  what  was  done  in 
the  Old  Testament  times  might  be 
represented  as  done  again  in  a  more 
full  and  exact  manner.  And  the  lan- 
guage used  in  reference  to  the  event 
m  the  Old  Testament  might  be  re- 
garded as  applicable,  in  a  more  full 
and  striking  manner,  to  the  event  re- 
lated in  the  New  ;  so  that  the  event 
related  in  the  New  Testament  might 
be  considered  as  verifying,  or  filling 
up,  the  language  used  in  the  Old. 
Some  points  of  this  resemblance  may 
be  stated.  1.  The  Jews  were  in 
great  distress  on  account  of  the  im- 
minent danger  to  which  they  were 
exposed.  So  the  whole  human  race 
were  regarded  as  in  imminent  peril, 
in  respect  to  their  eternal  welfare. 
2.  For  the  deliverance  of  the  Jews^ 
God  was  about  to  interpose.  So,  for 
the  spiritual  deliverance  of  men^ 
God's  remarkable  interposition  was 
about  to  be  manifested.  3.  As  a 
pledge  ol  the  interposition  for  the 
Jews,  a  son  was  soon  to  be  born  to 
one  who  was  then  a  virgin,  and  to 
this  son  was  to  be  given  a  name 
significant  of  God's  protection.  So 
as  the  pledge  and  the  agent  of  the 
spiritual  deliverance  for  the  human 
family,  a  son  was  to  be  born,  mirac- 
ulously conceived,  and  to  whom  a 
name  was  assigned,  expressive  of 
his  being  the   dWinely-appointcd  Sa- 


CHAPTER  II. 


27 


*25  And  knew  her  not  till 
she  had  brought  forth  her  first- 
born son :  and  he  called  his 
name  JESUS, 


viour,  4.  As  the  son  promised  in 
token  of  the  Jews'  deliverance  from 
their  temporal  distress  was  to  be 
uamed  Emmanuel.,  a  name  express- 
ing the  presence  of  God  among  kis 
people,  so  to  tlie  son  miraculously 
conceived,  and  designed  to  be  the 
spiritual  Saviour  of  men,  was  to  be- 
long what  was  really  contained  in 
tlicineaning  of  the  name  Emmanuel; 
to  him,  that  name,  in  all  its  fulness, 
would  be  applicable ;  and  when  he 
should  appear  on  his  benevolent  er- 
rand, most  truly  and  strikingly  might 
he  be  called  '•  Emmanuel,  which, being 
interpreted,  is,  God  with  us."  Com- 
pare 1  Tim.  3  :  m. 

25.  Her  first-born  son.  This  term 
does  not  necessarily  imply  that  the 
mother  of  Jesus  had  other  children 
afterwards.  That  she  had,  however, 
is  a  natural  construction  ;  and  it  agi-ees 
well  with  such  statements  as  occur 
in  Mattliew  12 :  4G,  John  2 :  12.  The 
words  brother  and  sister  were  indeed 
sometimes  used  in  a  wider  signification 
among  the  Jews  than  among  us,  and 
included  the  near  relatives  of  a  person  ; 
so  that  nothing  certain  can  bo  stated 
on  this  topic. 

Practical  Hints  suggested  by 
this  chapter. 

1.  God  is  faithful  in  fulfilling  his 
promises.  "  When  the  fulness  of  the 
time  was  come,  God  sent  forth  his 
Son." 

'2.  How  lovely  is  a  kind  and  merci- 
ful disposition  !  v.  19. 

3.  In  cases  of  distressing  doubt,  if 
we  wait  patiently,  and  commit  our  af- 
fairs to  God,  the  path  of  duty  will 
be  made  known.  Compare  Ps.  37 : 
5,6. 

4.  God  frequently  honors  the  low- 
ly in  spirit,  and  makes  them  instru- 
ments of  distinguished  good  to  their 
race.  Mary,  an  obscure  Jewish  fe- 
male, becomes  the  mother  of  Jesus 
Christ. 


CHAPTER  II. 

IVfOW  when  Jesus  was  born 
^^  in  Bethlehem  of  Judea,  in 
the    days   of    Herod    the    king, 


5.  Jesus  Christ  is  the  Saviour  from 
the  dominion  and  practice  of  sin,  as 
well  as  from  its  consequences.  See 
Titus  2  :  H — 14.  Do  we  trust  in  him 
as  our  deliverer  from  sin,  endeavoring 
to  regulate  our  hearts  and  lives  by  his 
precepts,  and  to  follow  his  example  '' 
See  1  Pet.  2  :  21—25. 

CHAPTER  II. 

1.  Bethlehem  of  Judca.  Eethlehem 
was  a  town  about  six  miles  south  of 
Jerusalem.  It  was  called  Bethlehem 
of  Judea,  to  distinguish  it  from  a  town 
of  the  same  name  in  the  tribe  of  Zebu- 
lun,  in  the  north  part  of  the  countrj^. 
Josh.  19  :  15.  Judges  12:  10.  Judea 
was  the  name,  in  the  time  of  Christ 
and  some  time  before,  of  the  soutliera 
part  of  the  country.  The  name  Beth- 
lehem literally  s'lgm^es  hoiisc  of  bread  ; 
and  v/ as  probably  indicative  of  the  fer- 
tility of  the  region  around.  Volney, 
in  his  Travels,  says,  "  The  soil  [of 
Bethlehem]  is  the  best  in  all  these  dis- 
tricts; fruits,  vines,  olives,  aud  sesa- 
mum,  succeed  here  extremely  well." 
It  still  retains  substantially  its  ancient 
name,  and  contains  about  two  hundred 
houses.  It  was  also  named  Ephrath 
(Gen.  35  :  19.  48  :  7),  a  name  also 
indicative  of  fertility.  It  was  the  birth- 
place of  king  David  (I  Sam.  17:  12); 
hence  in  Luke  2  :  4, 11,  it  is  called  the 
city  of  David.  How  it  happened  that 
Jesus  was  born  in  Bethlehem,  while 
his  mother's  residence  was  .Kazarcth 
in  Galilee,  Luke  explains  in  2:  1 — 7. 
II  Herod  the  king.  At  tlie  time  when 
Jesus  was  born,  the  whole  country  of 
the  Jews,  as  well  as  the  neighboring 
regions,  was  under  the  dominion  of  the 
Romans.  The  family  to  which  H»;rod 
belonged  stood  high  in  favor  with  the 
Roman  government,  and  at  last  he  was 
established  king  of  the  Jewish  nation 
though  he  was  not  a  Jew  by  birth. 
His  power  was  very  considerable,  yet 
he  was  dependent  on  the  Roman  em- 


'->8 


MATTHEW. 


behold,   there    came   wise    men 
from  the  east  to  Jerusalem, 

2  Saying,  Where  is  he  that 
is  born  King  of  the  Jews  ?  for 
we  have  seen  his  star  in  the  east, 
and    are  come  to  worship  him. 


peror.  The  name  Herod  was  borne 
by  some  others,  his  descendants,  who 
had  rule,  after  him,  over  parts  of  his 
territory.  The  one  here  mentioned  is 
distinguished  by  beipg  called  Herod 
the  Great.  \\  Wise  men  from  the  east. 
A  more  exact  representation  of  the 
word  translated  tcise  men,  would  have 
been  Magi,  or  Magians.  It  was  a 
word  appropriated  to  a  certain  class 
of  men  among  the  people  east  of 
Palestine,  such  as  priests,  philoso- 
phers, &c.,  who  devoted  themselves 
to  the  study  of  astronomy,  astrology, 
and  medicine,  and  were  held  in  high 
estimation  among  their  countrymen. 
The  Magians  here  spoken  of  probably 
came  from  Arabia  ;  the  presents  which 
they  brought  agree  better  with  this 
opinion  than  with  any  other.  ||  To 
Jerusalem;  the  chief  city  of  the  Jews. 
Such  was  the  business  on  which  they 
went,  that  they  would  most  naturally 
go  immediately  to  the  metropolis. 

2.  King  of  the  Jews.  It  is  the  tes- 
timony of  ancient  credible  historians, 
that,  about  the  time  of  our  Lord's  birth, 
there  prevailed  very  generally  in  the 
eastern  parts  of  the  world  an  expecta- 
tion of  some  illustrious  king,  who  was 
shortly  to  appear.  This  expectation  is, 
probably,  to  be  traced  to  the  belief 
which  the  Jews  universally  cherished 
of  the  coming  of  the  Messiah.  The 
Jews  had  been  widely  dispersed,  and 
wherever  they  went,  they  carried  their 
Bacrcd  books,  and  adhered  firmly  to  the 
belief  of  the  nation.  1|  His  star  in  the 
east.  That  is,  we,  being  in  the  east, 
have  seen  his  star.  They  noticed  a 
new  celestial  luminary  ;  being  attract- 
ed by  its  appearance,  and  noticing  t!ie 
particular  quarter  of  the  heavens  in 
which  it  appeared,  and  its  apparent  mo- 
tion.they  connected  it  with  the  current 
expectation  of  some  illustrious  king, 
and  were  induced  to  direct  their  steps 
t.'»  Jerusalem.    What  this  star  was,  we 


3  When  Herod  the  king  had 
heard  these  things,  he  was 
troubled,  and  all  Jerusalem  with 
him. 

4  And  when  he  had  gath- 
ered all    the    chief  priests    and 

have  no  means  of  determining.  It  was 
an  uncommon  luminous  appearance  in 
the  heavens,  prepared  by  the  special 
providence  of  God  for  this  particular 
occasion,  and  just  such  an  appearance 
as  was  suited  to  call  the  attention  of 
these  men, and  guide  them  to  the  new- 
born king.  II  To  7Corship  him.  There 
is  no  evidence  that  the  Magians  had 
correct  notions  respecting  the  real 
character  of  the  new-born  king  of  the 
Jews,  or  of  the  design  of  God  in  his 
birth.  They  probably  regarded  him  as 
one  who  was  destined  to  acquire  most 
extensive  sway,  and  they  came,  on  the 
first  intimation  of  his  appearance,  to 
pay  him  respect.  They  were  impelled, 
perhaps,  by  the  desire  so  common 
among  men,  to  see  any  thing  remarka- 
ble,or  to  bespeak,  by  this  early  homage, 
his  favor,  in  future,  for  their  nation. 
The  word  worship  was  applicable, 
when  our  translation  was  made,  to 
men  as  well  as  to  God,  and,  in  refer- 
ence to  men,  signified  the  respect  and 
courtesy  paid  by  an  inferior  to  a  supe- 
rior. For  this  meaning  of  the  word 
icorship,  see  Luke  14  :  10. 

3.  He  was  trojihtcd,  and  all  Jeru- 
salem. Herod  was  at  this  time  about 
seventy  years  of  age.  But  the  un- 
subdued jealousy  of  his  temper  led  him 
to  forebode  evil  to  himself,  or  to  his  son 
who  should  succeed  him.  The  expres- 
sion ^^  all  Jerusalem  was  troubled.'' 
means,  just  as  such  language  would 
mean  among  us,  that  there  was  in  the 
city  a  general  excitement.  This  ex- 
citement was  of  a  painful  character. 
Herod's  friends  and  adherents  were 
disturbed  for  the  same  reasons  wliich 
excited  anxiety  in  his  mind  ;  and  oth- 
ers feared  the  commission  of  new  cruel- 
ties on  the  part  of  Herod,  for  he  was 
one  of  the  most  unreasonable  and 
cruel  tyrants  that  ever  occupied  a 
throne. 

4.  Chief  priests  and  scribes  ofthepeo- 


CHAPITER  XL 


2» 


fjcribes  of  the  people  together, 
he  demanded  of  them  where 
Christ  should  be  born. 

5  And  they  said  unto  him, 
In  Bethlehem  of  Judea ;  for 
thus  it  is  written  by  the  prophet, 


pie  ;  probably  that  collection  of  chief 
priests  and  scribes  who  composed  the 
iSauliedritn.  The  Sanhedrim  was  the 
highest  ecclesiastical  and  civil  court  of 
the  Jews,  and  was  believed  to  com- 
bine the  wisdom  of  the  nation.  The 
chief  priests  who  belonged  to  it,  were, 
besides  the  acting  high  priest,  those 
who  had  previously  exercised  the  high 
priesthood,  and  those  who  were  heads 
of  the  twenty-four  classes  into  which 
the  priests  had  long  before  been  divid- 
ed. See  Luke  1 :  5.  The  scribes  were 
men  esteemed  for  their  acquaintance 
with  the  law  of  Moses,  and  the  tradi- 
tions that  had  been  handed  down,  to  the 
study  and  teaching  of  which  they  de- 
voted tliemselves.  See  Introductory 
ExPLANATioxs,  III.  3.  page  xvi.  On 
a  question  pertaining  peculiarly  to  the 
Jewish  nation,  this  was  the  body  of 
men  whom  Herod  would  of  course 
consult.  II  Christ,  more  properly,  the 
ChriM;  that  is,  the  Messiah.  The 
distinguished  personage  whom  the 
Jews  were  expecting,  they  called  the 
Messiah.  This  is  a  title  of  office,  not 
a  proper  name,  originally,  of  an  indi- 
vidual. Its  meaning  is,  the  anointed 
one.  The  term  arose  from  the  practice 
of  anointinof  with  oil  the  high  priests 
(see  E.X.  29':  4—7.  Lev.  8:  12.  21 : 
10),  and  the  kings,  at  least  those  who 
were  the  first  in  their  family  that  bore 
the  office,  or  those  whoso  right  to  the 
Buccession  could  be  disputed.  See  1 
Kings  1 :  34.  2  Kings  11:12.  Now,  to 
the  Hebrew  term,  the  Messiah,  the 
Greek  term,  the  Christ,  corresponds 
exactly,  as  to  its  radical  signification  ; 
and  the  Jewish  title  of  office,  ^Ae  Mes- 
siah, might  have  been  happily  used  in 
this  verse.  The  name  Jesus,  we  have 
Been,  had  a  signification,  besides  being 
a  proper  name  ;  so  the  word  Christ, 
which  afterwards  came  to  be  applied 


6  And  thou  Bethlehem,  in 
the  land  of  Juda,  art  not  the 
least  among  the  princes  of  Ju- 
da :  for  out  of  thee  shall  come 
a  Governor,  that  shall  rule  my 
people  Israel. 


to  our  Lord  as  a  proper  nam  3,  had  a 
significancy  pointing  to  hi?  official 
dignity,  and  to  the  in terestin/;  relation 
which  he  was  to  sustain  tc  his  peo- 
ple as  king  (John  2  H :  37)  and  high 
priest  (Heb.  7:  24— 2ci). 

5,  6.  By  the  prophet ;  3  /icah  5  :  2. 
The  name  Bethlehem  Ep  iratak,  em- 
ployed by  Micah,  is  expbuned  by  the 
note  on  the  first  verse  of  this  chapter ; 
Ephratah  being  the  same  as  Ephrath. 
II  Princes  of  Judah;  that  is,  officers, 
distinguished  men.  The  prophet  Mi- 
cah uses  the  term  thousands  of  Israel, 
the  word  thousands  having  refei-ence 
to  a  civil  division  of  the  people,  such 
as  is  meant  in  1  Sam.  10  :  19.  23  :  23. 
The  heads,  or  chief  officers,  of  such 
divisions,  were  called  heads  of  thou- 
sands. Num.  1  :  16.  10:  4.  We  may 
understand  Micah,  then,  as  speaking 
directly  of  these  divisions,  while  Mat- 
thew speaks  of  the  heads  of  such  di- 
visions ;  that  is,  officers  or  rulers.  ||  Mrj 
people  Israel.  Until  the  time  of  Reho- 
boam,  the  name  Israel  was  applied  to 
the  twelve  tribes  regarded  as  one  peo- 
ple. From  that  time  till  the  captivity, 
the  ten  tribes  which  seceded  and  fol- 
lowed Jeroboam,  were  called,  by  way 
of  distinction,  Israel  (1  Kings  12:  16, 
&c.) ;  the  two  tribes,  Judah  and 
Benjamin,  were  called  Judah.  But 
after  the  Babylonian  captivity,  the 
original  practice  was  resumed,  and 
the  general  appellation  Israel  was 
given  to  those  who  acknowledged 
Jacob,  that  is,  Israel,  as  their  com- 
mon ancestor. 

There  is  a  slight  verbal  difference 
between  the  verse  as  given  by  Mat- 
thew and  as  originally  written  by 
Micah.  This  is  sufficiently  explained 
by  the  fact,  that  Matthew  doubtless  in- 
tended merely  to  give  the  idea  con- 
veyed by  the  prophet,     Micah  speaks 


MATTHEW. 


7  Then  HerocJ,  when  he 
had  privily  called  the  wise 
men,  inquired  of  them  dili- 
gently what  time  the  star  ap- 
peared, 

8  And  he  sent  them  to  Beth- 
lehem ;  and  said,  Go  and 
search  diligently  for  the  young 
child;  and  when  ye  have  found 
Mm,  bring  me  word  again,  that 
I  may  come  and  worship  him 
also. 

9  When  they  had  heard  the 
king,  they  departed  :  and,  lo, 
the  star,  which  they  saw  in  the 
east,  went  before  them,  till  it 
came  and  stood  over  where  the 
young  child  was. 

10  When  they  saw  the  star, 
they  rejoiced  with  exceeding 
great  joy. 

11  And  when  they  were 
come  into  the  house,  they  saw 


of  Bethlehem  as  being  a  small  place 
in  point  of  civil  distinction,  but  yet  a 
place  to  be  greatly  distinguished  by 
the  appearing  there  of  a  distinguished 
ruler.  On  this  last  thought  the  mind 
of*  Matthew  rested,  and  he  speaks  of 
Bethlehem  as  not  being  small,  inas- 
much as  a  distinguished  ruler  was  to 
proceed  from  it. 

8.  Worship.  This  word  has  the 
same  meaning  here  as  in  the  second 
verse.  We  cannot  fail  to  notice  the 
hypocrisy  of  Herod. 

9.  In  the  cast;  not  in  a  direction 
east  from  them,  but  which  the}^  had 
before  seen  while  in  the  eastern 
country. 

11.  Presented  unto  him  gifts.  In 
eastern  countries,  those  who  called  up- 
on kings  and  other  distinguished  men, 
broutrht  presents.  Compare  Gen. 
43:  fl.  1  Kings  10:  2.  Pa.  72:  10. 
II  Frankincense  ;  a  valuable  transpar- 
ent gum,  procured  by  incision  from  a 
tree  found  in  Arabia     1|  Myrrh  ;  an 


the  young  child  with  Mary  his 
mother,  and  fell  down  and  wor- 
shipped him  ;  and  when  they 
had  opened  their  treasures, 
they  presented  unto  him  gifts; 
gold,  and  frankincense,  and 
myrrh. 

12  And  being  warned  of 
God  in  a  dream  that  they 
should  not  return  to  Herod, 
they  departed  into  their  own 
country   another  way. 

13  And  when  they  were  de- 
parted, behold,  the  angel  of 
the  Lord  appeareth  to  Joseph 
in  a  dream,  saying,  Arise,  and 
take  the  young  child  and  his 
mother,  and  flee  into  Egypt, 
and  be  thou  there  until  I  bring 
thee  word  :  for  Herod  will  seek 
the  young  child  to  destroy 
him. 

14  W^hen  he  arose,  he   took 


aromatic  resinous  substance,  issuing 
by  incision,  and  sometimes  spontane- 
ously, from  a  tree  growing  in  Arabia. 
It  was  in  abundant  use  among  the  an- 
cients for  anointing  and  perfuming. 
It  was  also  used  for  anointing  the  dead. 
See  John  19:  39. 

12.  In  a  dream.     See  on  1:  20. 

13.  Flee  into  Egypt.  Egypt  was 
at  this  time  a  Roman  province,  and 
many  Jews  had  taken  up  their  abode 
there.  It  lay  south-west  from  Bethle- 
hem, a  short  distance,  which  could 
probably  be  travelled  over  by  Joseph's 
family  in  three  or  four  dnys.  By  re- 
tiring to  Egypt,  they  would  be  bej'^ond 
Herod's  jurisdiction  ;  and  yet  might 
be  among  Jews,  who  would  sym- 
pathize vrith  them.  How  kind,  too, 
was  the  arrangement  of  providence, 
which  sent  the  Magians  [the  wise 
men]  %vith  presents  !  thus  furnishing 
them  with  articles  that  might  readily 
be  converted  into  means  of  subsist 
ence  and  comfort. 


CHAPTER  II. 


31 


the  young  child  and  his  mother  by 
night,  and  departed  into  Egypt : 

15  And  was  there  until  the 
death  of  Herod,  that  it  might 
be  fulfilled  which  was  spoken 
of  the  Lord  by  the  prophet, 
saying.  Out  of  Egypt  have  I 
called  my  son. 

16  Then    Herod,    when    he 

15.  Until  the  death  of  Herod.  How 
long  the  family  remained  in  Egypt 
cannot  be  precisely  ascertained.  It 
was,  however,  but  a  short  time.  Her- 
od is  believed  to  have  died  in  the  sec- 
ond year  of  our  Lord.  ||  By  the 
prophet.  Hosea  11 :  1.  The  prophet 
in  this  passage  merely  makes  a  decla- 
ration of  God's  kind  dealings  towards 
the  nation  of  Israel,  whom  he  delivered 
from  bondage  in  Egypt,  and  whom  as 
a  nation  he  affectionately  called  his 
son.  But  now  that  Jesus,  who  was  in 
the  highest  sense  his  son,  was  by  a 
divine  monition  conveyed  to  Egypt, 
the  language  which  was  formerly  used 
in  reference  to  the  nation  of  Israel  was 
to  be  verified,  or  fulfilled,  in  a  higher 
and  more  remarkable  sense.  That 
language  was  applicable  to  the  case  of 
Jesus  more  fully  and  appropriately,  so 
that  the  event  which  the  evangelist 
was  relating,  could  be  happily  ex- 
pressed in  those  same  words.  There 
was,  then,  a  striking  resemblance  be- 
tween the  language  of  the  prophet  and 
this  event  in  the  history  of  Jesus  ;  and 
thus  this  event  might  be  regarded  as 
filling  out  that  language.  An  exam- 
ination of  the  passage  in  Hosea  will 
show,  that  it  is  not  a  prophecy  of  this 
event  in  the  life  of  Jesus ;  and  the 
word  fulfil  is  here  used  in  the  wide 
sense  in  which  we  often  employ  it  in 
ordinary  life.  It  points  out  the  stri- 
king resemblance  between  language 
in  the  Old  Testament  and  an  event 
in  the  history  of  Jesus. 

lu.  Mocked.  The  word  mock  now 
means  to  mimic,  to  imitate  in  a  icay 
of  contempt.  But  in  the  Bible  it  means 
to  treat  disrespectfully,  to  trifle  with. 
Herod  felt  that  he  had  been  trifled 
with,  deluded,  and  defeated.  ||  .Qll  the 
children.     The    original    Greek,   and 


saw  that  he  was  mocked  of 
the  wise  men,  was  exceeding 
wroth,  and  sent  forth,  and  slew 
all  the  children  that  were  in 
Bethlehem,  and  in  all  the  coasts 
thereof,  from  two  years  old  and 
under,  according  to  the  time 
which  he  had  diligently  inquired 
of  the  wise  men. 


the  circumstances  of  the  case,  make  it 
appear  probable  that  it  was  only  the 
male  children  whom  he  ordered  to  be 
put  to  death.  |1  The  coasts  thereof; 
the  places  bordering  on  Bethle- 
hem. 

In  respect  to  the  number  of  infants 
put  to  death  on  this  occasion,  it  is 
impossible  to  speak  with  certainty. 
Bethlehem  was  rather  an  inconsider- 
able town  as  to  population,  and  the 
families  bordering  upon  it  were  proba- 
bly few.  One  of  the  modern  travellers 
states  the  present  population  at  three 
hundred,  and  is  inclined  to  think  the 
population  formerly  did  not  much  ex- 
ceed that  number.  But  if  we  estimate 
it  at  one  thousand,  the  number  of  male 
children  of  the  ages  mentioned  would 
doubtless  fall  short  of  fifty.  Fiftv  is 
sometimes  stated  as  the  highest  num- 
ber ;  the  number  often,  or  twelve,  is 
frequently  stated  as  the  most  probable. 
But  our  judgment  of  Herod's  conduct 
must  not  be  regulated  so  much  by  the 
number  of  children  put  to  death,  as 
by  the  nature  of  the  act  and  the  mo- 
tive which  influenced  him.  This 
act,  cruel  as  it  was,  corresponded  to 
other  deeds  of  Herod.  He  put  to 
death  a  brother-in-law,  one  of  his 
own  wives,  and  three  of  his  children  ; 
and  when  expecting  his  own  death, 
he  ordered  that  several  principal  men 
of  the  Jewish  nation,  who  were  for 
this  purpose  confined  in  Jericho, 
should  be  killed  as  soon  as  it  should 
be  known  that  he  himself  had  died , 
so  that  there  might  be  mourning  at 
his  death.  This  cruel  order  was  not, 
however,  obeyed.  Josephus,the  Jew- 
ish historian,  in  summing  up  the 
character  of  Herod,  says,  '-He  was  a 
man  univer.sally  cruel,  and  of  an  un 
(]:overnable  answer." 


32 


MATTHEW 


17  Then  was  fulfilled  that 
which  was  spoken  by  Jeremy 
the  prophet,  saying, 

18  In  Rama  was  there  a 
voice  heard,  lamentation,  and 
weeping,  and  great  mourning, 
Rachel  weeping  for  her  chil- 
dren, and  would  Hot  be  com- 
forted, because  they  are  not. 

19  But  when  Herod  was 
dead,  behold,  an  angel  of  the 
Lord  appeareth  in  a  dream  to 
Joseph  in  Egypt, 


17,  18.  Jeremy ;  that  is,  Jeremiah. 
See  Jer.  31 :  15.  ||  Rama;  the  name 
of  a  city  a  few  miles  north  of  Jeru- 
salem. II  Rachel;  one  of  Israel's 
wives,  and  mother  of  Joseph  and 
Benjamin.  See  Gen.  30:  22—24. 
Rachel  died  and  was  buried  not  far 
from  Ephrath  (Gen.  35:  16—19), 
that  is,  Bethlehem.  Bethlehem  was 
about  six  miles  south  of  Jerusalem, 
and  Rama  a  few  miles  north.  In  the 
passage  quoted,  the  prophet  poetically 
represents  Rachel  as  sorely  distressed 
at  the  going  away  of  her  descendants 
into  captivity :  sympathizing  with 
them  in  their  woes,  she  mingles  her 
voice  with  theirs,  and  would  not 
admit  consolation.  The  distress  thus 
poetically  described,  Matthew  repre- 
sents as  again  endured  by  her,  in 
view  of  the  calamities  now  expe- 
rienced in  Bethlehem.  Those  ca- 
lamities occasioned  a  general  and 
wide-spread  mourning ;  the  deep  dis- 
tress in  the  families  of  Bethlehem 
could  not  better  be  described  than 
by  adopting  the  language  of  Jere- 
miah, in  reference  to  a  preceding 
state  of  calamity  and  mourning. 
The  distress,  which  fell  so  unexpect- 
edly, so  unreasonably,  so  cruelly, 
upon  helpless  babes  and  sorrowing 
families,  was  of  no  ordinary  charac- 
ter. And  well  might  the  evange- 
list, while  recording  this  act  of  un- 
heard-of cruelty,  summon  to  his 
aid  the  strong  poetic  representa- 
tion of  the  prophet,  and  regard  the 
prophet's    language     as    still    more 


20  Saying,  Arise,  and  take 
the  young  child  and  his  mother, 
and  go  into  the  land  of  Israel : 
for  they  are  dead  which  sought 
the  young  child's  life. 

21  And  he  arose,  and  took 
the  young  child  and  his  mother, 
and  came  into  the  land  of  Is- 
rael. 

22  But  when  he  heard  that 
Archelaus  did  reign  in  Judea 
in  the  room  of  his  father  Herod, 
he   was    afraid   to   go    thither : 


applicable,  and  still  more  fully  verified, 
on  this  occasion,  than  on  the  one  to 
which  it  originally  referred.  Well 
might  he  feel  that  this  heart-rending 
event  did  really  fill  up  that  lan- 
guage. 

20.  Land  of  Israel ;  country  of  the 
Jev/s.  See  on  v.  6.  ||  Tkcxj  are 
dead.  Herod's  partisans  doubtless 
partook  of  his  spirit  in  regard  to  any 
one  who  might  be  supposed  able  to 
interfere  with  their  honors.  Others 
besides  Herod  had  died,  from  whom 
evil  might  have  been  apprehended. 

22.  Archelaus.  Herod  the  Great 
had,  in  his  last  will,  appointed  Arche- 
laus his  successor  in  the  government. 
He,  accordingly,  on  the  death  of  Her- 
od, repaired  to  Rome,  to  procure  from 
Augustus,  the  emperor,  a  confirmation 
of  the  arrangement  which  his  father 
had  made.  But  his  brother  Antipas 
disputed  his  title,  since  Herod  had,  in 
a  previous  will,  appointed  him  to  be 
his  successor.  The  result  was,  that 
Archelaus  was  established  in  the  gov- 
ernment of  a  part  of  his,  father's  do- 
minions, namely,  Judea,  Idumea, 
which  was  partly  in  the  south  of  Ju- 
dea, partly  further  south,  and  Samaria, 
three  cities  excepted,  with  the  title  of 
ethnarch;  Antipas,  that  is,  Herod  An- 
tipas, v/as  constituted  tetrarch  of 
Galilee  and  Perea.  Perea  was  the 
southern  part  of  the  country  on  the 
east  of  the  Jordan.  Archelaus  proved 
to  be  a  very  cruel  ruler,  and  after  a 
few  years  was  banished  from  his  gov- 
ernment  by  Augustus.     He  died  in 


CHAPTER  III. 


33 


notwithstanding,  being  warned 
of  God  in  a  dream,  he  turned 
aside  into  the  parts  of  Galilee: 

23  And  he  came  and  dwelt 
in  a  city  called  Nazareth  :  that 
it  might  be  fulfilled  which  was 

exile.  II  Galilee.  The  Jewish  terri- 
tory on  the  west  of  the  Jordan  was 
divided  into  three  parts — Galilee  on 
the  north,  Samaria  in  the  middle,  and 
Judea  at  the  south.  Joseph  retired 
with  his  family  to  Galilee  ;  for  this 
was  beyond  the  jurisdiction  of  Ar- 
chelaus. 

23.  JVazareth  ;  a  town  in  the  south- 
ern part  of  Galilee,  and  the  former 
place  of  Mary's  residence.  See  Luke 
1 :  2G.  II  By  the  'prophets,  &c.  The 
expression  which  follows  cannot  be 
found  in  any  of  the  books  of  the  Old 
Testament.  Nor  does  Matthew  inti- 
mate that  any  one  prophet  in  partic- 
ular had  used  this  expression  concern- 
ing; the  Messiah.  He  is  rather  to  be 
understood  as  saying,  that  what  he  is 
about  to  express  accorded  with  pro- 
phetic declarations  respecting  him. 
In  order  fully  to  understand  the  evan- 
gelist in  this  place,  it  should  be  con- 
sidered that  Nazareth  appears  to  have 
been  regarded,  by  the  people  of  Judea, 
in  a  contemptuous  manner.  See  John 
1 :  46.  From  John  7  :  52,  it  appears, 
that  the  whole  district  of  Galilee,  in 
which  Nazareth  was  situated,  was 
viewed  in  an  unfavorable  light. 
Hence,  *•  to  he  a  JWizarcne,''  was 
a  phrase  implying  reproach.  The 
expressions  Jesus  of  Galilee  and  Jesus 
ofJYazarcth,  in  Matt.  26  :  69,  71,  were 
probably  meant  as  terms  of  reproach. 
Now,  it  had  been  predicted  that  the 
coming  Saviour  would  be  '^  despised 
and  rejected  of  men."  See  Is.  53  : 
2,  3.  instead,  then,  of  simply  saying 
he  would  be  an  object  of  reproach, 
Prlatthevv  uses  an  expression  of  the 
same  import,  suggested  by  the  cir- 
cumstance of  his  abode  being  in  Naz- 
areth—  he  shall  be  called  a  JS'azarene. 

Topics  for  Refi.ection  suggested 
by  this  chapter. 

1.  Prophecy   was   remarkably   ful- 


spoken  by  the  prophets,  He  shall 
be  called  a  Nazarene. 

CHAPTER   HI. 

TN    those    days     came     John 
-^   the    Baptist,     preaching    in 


filled  in  respect  to  the  birthplace  of 
Jesus  Verse  J  compared  with  v.  6. 
The  fulfilment  of  prophecy  is  a  strong 
evidence  of  the  divine  inspiration  of 
the  Scriptures. 

2.  The  Eastern  Magi  treated  the  in- 
fant Messiah  witli  distinguished  re- 
spect. What  reverence  ought  ice  to 
cherish  towards  him,  having  so  su- 
perior knowledge  of  his  character  ! 

3.  How  vain  it  is  to  attempt  defeat- 
ing the  purposes  of  God  !  v.  ]  3.  He 
makes  even  the  wrath  of  man  to  praise 
him.     Compare  Ps.  76  :  10. 

4.  Notice  the  extreme  cruelty  to 
which  a  sinful  heart  may  prompt,  v.  16. 
Comp.  Ex.  1 :  22.   2  Kings  8  :  11—15. 

5.  In  every  exigency,  God  will  pro- 
vide for  those  who  trust  in  him.  vs. 
11,  13,22. 

6.  What  changes  God  effects ! 
Egypt,  from  being  the  place  of  oppres- 
sion to  the  Lord's  people,  becomes  a 
place  of  refuge  and  protection  for  the 
infant  Messiah  from  cruelties  in  his 
native  land. 

CHAPTER  III. 

1.  Ill  those  days.  A  new  scene  now 
opens  before  us.  The  evangelist,  hav- 
ing related  what  took  place  in  the 
early  infancy  of  Jesus  up  to  the  time 
of  the  family's  becommg  agam  estab 
lished  in  Nazareth,  passes  over  a  very 
considerable  period  in  the  life  of  Je- 
sus. During  that  period,  he  lived  in 
comparative  obscurity,  and  was  not 
occupied  in  matters  pert-lining  to  the 
public  discharge  of  his  office  as  Mes- 
siah. This  period  occupied  a  space 
of  between  twenty-five  and  thirty 
years.  See  Luke  3  :  23.  How  Jesus 
was  occupied  during  this  time,  we 
are  not  informed.  The  only  circum- 
stance particularly  related,  in  regard 
to  this  period^  is  his  visit  to  Jerusalem 
with  his  parents,  at  the  age  of  twelve 
years.     See  Luke  2  :  41 — 51.     There 


34 


MATTHEW. 


the  wilderness  of  Judea, 

2    And  saying,  Repent  ye  :  for 

is  also  a  general  remark  made  by 
Luke  (2  :  52),  which  shows  that  Jesus, 
while  advancing  in  age,  manifested 
much  intellectual  capacity  and  piety. 
From  Matt.  13 :  55,  it  would  appear 
that  Joseph,  his  reputed  father,  was, 
by  trade,  a  carpenter  ;  and  from  Mark 
G :  3,  that  Jesus  himself  wrought  at 
the  same  occupation.  Hie  dignity 
consisted  in  innocence  and  holiness 
of  character,  and  in  performing  a  work 
which  should  glorify  God  by  bringing 
countless  multitudes  to  holiness  and 
happiness.  This  portion  of  his  life, 
however,  was  by  no  means  destitute 
of  an  important  bearing  on  his  official 
work.  He  came  to  be  the  Redeemer 
of  men;  it  was  therefore  suitable  that 
he  should  know,  by  experience,  how 
to  sympathize  with  human  beings  in 
the  ordinary  circumstances  of  life,  as 
well  as  with  respect  to  their  eternal 
interests.  Heb.  2 :  11, 14, 17, 18.  Be- 
sides, the  Jews  maintained,  that  every 
man,  whatever  his  station  or  his  pros- 
pects, ought  to  be  able  to  follow  some 
trade. 

The  expression  in  those  days  is  a 
general  one,  referring  to  some  past 
time,  without  intending  to  connect, 
in  point  of  time,  a  following  account 
with  events  just  related.  It  here 
carries  us  back  to  the  ^ly  period  of 
the  Christian  history.  The  same 
phrase,  used  in  a  similar  manner,  oc- 
curs in  Ex.  2:  11.  \[John  the  Bap- 
tist ;  that  is,  the  baptizer.  John  was 
distinguished  from  all  preceding  re- 
ligious teachers  by  his  administering 
of  baptis.m  in  reference  to  the  Mes- 
Viah.  The  administering  of  baptism, 
witli  this  reference,  to  those  whom 
he  deemed  suitable  persons  to  receive 
it,  was  an  important  part  of  his  com- 
mission. For  a  full  account  of  the 
circumstances  connected  with  the 
birth  of  John,  see  Luke  1 :  5—25,  57 
— 80.  II  Preaching  ;  proclaiming.  We 
are  not  to  think  of  John  as  delivering 
formal  discourses  to  established  and 
well-regulated  audiences  ;  but  as  trav- 
ersing  the  country,  announcing  the 


the    kingdom   of    heaven    is    at 
hand. 


approach  of  the  Messiah,  and  calling 
on  the  people  to  prepare  for  his  com- 
ing? by  a  suitable  reformation  of 
heart  and  life.  ||  The  icilderncss  of 
Judea.  Judea  was  the  southern  part 
of  Palestine,  or  the  Hol}'^  Land.  See 
the  Map.  The  term  loiidcrness  in 
the  Bible  has  not  exactly  the  same 
meaning  as  that  in  which  we  use  it. 
We  express  by  it  a  region  not  yet 
inhabited,  perhaps  uninhabitable  by 
civilized  men ;  occupied  rather  by 
wild  beasts  than  by  civilized  human 
beings.  In  the  Scriptures,  this  word, 
as  also  the  similar  word  desert,  is  ap- 
plied to  certain  regions,  as  distinguish- 
ing them  from  more  thickly-peopled,^  . 
places ;  somewhat  as  our  word  coun-i  \  \ 
try  is  used  in  distinction  from  city  or  ''i 
village.  John  was  traversing  the 
country  parts  of  Judea.  These  thinly- 
settled  tracts  received  names  from 
places  near  them.  The  wilderness 
of  Judea,  here  mentioned,  was  so  ^ 
called  because  it  commenced  in  the  \ 
territory  of  Judea.  It  was  sometimes  ^ 
called  the  Great  Desert,  on  account  of 
its  extent ;  commencing  at  the  city 
of  Tekoa,  six  miles  south  of  Bethle- 
hem, it  extended  to  the  east  as  far  as 
the  Persian  Gulf,  and  very  far  north- 
ward along  the  river  Euphrates. 

2.  Repent.  This  word  signifies  that  ^ 
true  reformation  of  heart  and  life,  that 
becoming  truly  pious,  which  would  v 
be  adapted  to  the  design  of  the  Sa- 
viouf's  coming,  and  would  be  a  suit- 
able preparation  for  his  approach. 
By  the  prophet  Malachi  (4:  5,  6),  it 
was  foretold  that  the  Messiah  would 
be  preceded  by  a  distinguished  mes- 
senger, whose  official  business  would 
be  to  attemj)t  a  general  reformation 
among  tHe  Jews.  John  was  that 
messenger.  Matt.  11:14.  17:10 — 
13.  In  pursuance  of  his  commission, 
he  now  began  summoning  the  people 
to  true  repentance,  that  they  might 
be  ready  for  the  coming  Messiah, 
See  Luke  1  :  17.  ||  The  kingdom  of 
I  heaven.  This  expression  is  of  the 
1  same  import  as  the  expression  king* 


CHAPTER  III. 


3  For  this  is  he  that  was 
spoken  of  by  the  prophet  Esa- 
ias,   saying,  The   voice   of  one 


doTn  of  God,  used  by  the  other 
evangelists.  The  meaning  of  this 
T)hrase  must  be  gathered  from  the 
language  of  prophecy  respecting  the 
Messiah,  and  from  some  of  tlie  views 
which  the  Jews  were  entertaining 
in  regard  to  him.  He  was  spoken  of 
by  the  prophets  as  a  king,  who  was 
to  have  a  glorious  and  everlasting  do- 
minion. Micah  5  :  2.  Dan.  7  :  13, 14. 
Is.  9  :  C,  7.  His  administration  was  to 
be  singularly  equitable  and  prosper- 
ous, is.  11 :  1—9.  Micah  4  :  1—4. 
So  different  from  the  administration 
of  ordinary  kings  was  to  be  his  reign, 
and  so  eminently  distinguished  above 
them,  that,  in  a  peculiar  sense,  his 
reign  was  to  be  a  reign  of  God  ;  dur- 
ing his  administration  it  might  v;ell 
be  said,  that  God  reigns  upon  earth. 
The  expression,  then,  rcio-ri  of  heaven, 
or  reign  of  God,  or,  as  our  version 
translates,  kingdom  of  heaven,  would 
at  once  be  understood  by  the  Jews 
as  meaning  the  Messiah's  adminis- 
tration, the  glorious  times  in  which 
the  long-expected  personage  would 
appear  and  assume  his  royal  authori- 
ty. They  had,  indeed,  mistaken  the 
true  nature  of  this  authority,  and 
were  not  expecting  a  spiritual  reign, 
a  reign,  in  their  hearts,  of  the  princi- 
ples of  piety  and  integrity.  Still, 
they  would  regard  this  language  as 
an  announcement  of  the  Messiah's 
approach ;  and  John's  official  object 
was/to  draw  their  attention  to  their 
spiritual  state,  to  lead  them  to  repent- 
ance, and  thus  to  effect  a  true  prepa- 
ration for  Ms  coming.  Such  is  the 
very  usual  meaning  of  the  phrase 
kingdovi  of  heaven.  It  has,  also,  other 
meanings,  intimately  connected,  how- 
ever, with  this  ;  and  these  meanings 
are,  in  general,  sufficiently  well  point- 
ed out  by  the  connection  in  which  the 
phrase  occurs. 

Observe,  here,  this  requisition  of 
repentance  and  a  holy  life,  enforced 
at  the  commencement  of  Christianity, 
is  still  made  of  all  whp  would  enjoy 


crying  in  the  wilderness,  Pre- 
pare ye  the  way  of  the  Lord, 
make  his  paths  straight. 


the  spiritual  benefits  which  the  Mes- 
siah bestows.  This  requisition  results 
from  the  very  nature  of  the  gospel, 
and  can  never  cease. 

3.  Es'^ias ;  the  Greek  method  of 
expressing  the  name  IsaiaJf.  The 
passage  referred  to  in  this  verse,  oc- 
curs in  Is.  40  :  3.  The  imagery  em- 
ployed is  drawn  from  the  practice  of 
ancient  Oriental  monarchs,  who,  when 
on  a  march,  sent  before  them  suitable 
persons  to  put  the  roads  and  all 
things  in  readiness,  so  that  their 
progress  might  not  be  impeded. 
Thus  John  the  Baptist  went  before 
the  Messiah,  to  announce  his  coming, 
and  to  lead  the  people  to  a  suitable 
preparation  for  receiving  him.  In 
the  case  of  the  Eastern  monarchs, 
preparation  consisted  in  levelling  hills, 
and  filling  valleys,  and  removing  all 
obstructions  to  their  march.  The  prep-  f 
aration  for  the  Messiah  must  be,  of  j 
course,  adapted  to  his  character  and 
object ;  and  it  would  consist  in  obey- 
ing the  call  to  repentance. 

The  language  of  Isaiah,  here  ap- 
plied to  John  the  Baptist,  is  also 
applied,  in  a  similar  manner,  by 
Mark  (1:3);  and  by  Luke  (3  :  4—6) ; 
also  by  John  the  Baptist  himself 
(John  1:  23).  The  passage,  however, 
when  read  in  its  original  connection, 
appears  to  be  a  prediction  of  Jeho- 
vah's coming  to  deliver  his  people, 
the  Jews,  from  their  captivity  in 
Babylon.  It  is  probable  that  the  pro- 
phetic view  of  the  future,  which  Isaiah 
enjoyed,  included  a  series  of  events 
embracing  the  temporal  deliverance  of 
the  Lord's  people  from  captivity,  and 
the  spiritual  deliverance  of  his  true 
people  by  the  coming  of  the  Messian. 
The  language,  which  was  appropriate 
to  the  whole  series  thus  presented  to 
the  prophet's  mind,  was  also  appro- 
priate to  the  different  parts  of  the 
series  ;  and  hence,  in  the  jrragress  of 
fulfilment,  it  vv^as  applicable  to  the 
appearing  of  John  the  Baptist  as  tiio 
forerunner  of  the  Messiah. 


w 


MATTHEW. 


4  And  the  same  John  had  his 
raiment  of  camel's  hair,  and  a 
leatliern  girdle  about  his  loins  : 
and  his  meat  was  locusts  and 
wild  honey. 

5  Then  went  out  to  him  Je- 


4.  CameVs  hair.  The  hair  of  the 
camel,  which  was  shed  every  year, 
was  manufactured  into  a  coarse  cloth, 
which  constituted  the  clothing  of  the 
poorer  class  of  people.  In  Zech.  13 : 
4,  there  seems  to  be  an  intimation  that 
dress  of  an  inferior  quality  was  usual 
among  the  ancient  prophets.  1|  Leath- 
ern girdle.  Such  a  girdle  Elijah 
wore.  2  Kings  1 :  8.  The  dress  worn 
at  that , time  was  loose  and  flowing; 
and  when  persons  went  abroad,  they 
used  a  girdle,  which  was  bound 
around  the  loins.  The  girdle  made 
of  leather  was  an  ordinary  one.  It 
was  sometimes  made  of  cotton,  some- 
times of  silk.  II  Meat.  This  word, 
now  applied  solely  to  animal  food, 
was  formerly  of  more  general  signifi- 
cation, like  the  word/oorf.  ||  Locusts. 
In  Eastern  countries,  locusts  are  roast- 
ed, and  sometimes  boiled,  for  the  use 
of  the  common  people.  They  are 
salted  and  preserved,  and  used  as  oc- 
casion requires.  The  inhabitants  of 
Palestine,  as  well  as  the  other  Orien- 
tals, have  always  beeii  accustomed  to 
nialie  several  species  of  the  locust  an 
article  of  food.  See  Lev.  11  :  22. 
II  Wild  honey.  This  was  probably  not 
the  honey  of  bees,  but  whatls  called 
honey-dew  —  a  sweet  substance,  found 
very  plentifully  on  the  leaves  of  trees 
in  some  Oriental  countries. 

TlTus,  both  in  regard  to  clothing 
and  to  food,  John  lived  in  an  austere 
and  self-denying  manner ;  using  such 
food  and  clothing  as  were  compara- 
tively mean  and  easily  procured. 
Compare  Matt.  11  :  8—18.  Notice 
here,  that  an  exterior  garb  of  poverty 
may  be  consistent  with  rare  excel- 
lence in  the  siffht  of  God.  Compare 
V.  4  with  Matt^  11  :  11. 

5.  Jerusalem  ;  the  metropolis  of  the 
Jewish  nation,  situated,  as  the  JVfap 
shows,  in  that  part  of  tlie  land  called 


rusalem,  and  all  Judea,  and  all 
the  region  round  about  Jordan, 

6  And  were  baptized  of  him 
in  Jordan,  confessing  their  sins. 

7  But  when  he  saw  many 
of  the  Pharisees  and  Sadducees 

Judea.  II  Judea.  See  on  3  :  1 .  ||  Jor- 
dan ;  the  river  so  named.  By  inspect- 
ing the  Map,  it  will  be  seen  that  the 
Jordan  is  the  principal  river  of  Pales 
tine.  It  rises  in  the  northern  part  of 
the  country,  and  pursues  a  southerly 
course,  with  various  windings,  till  it 
empties  into  the  Dead  Sea.  1|  Tlie 
region  round  about  Jordan  ;  the  coun- 
try lying  along  the  Jordan,  on  each 
side.  The  meaning  of  the  sacred 
writer,  in  the  whole  verse,  is,  that 
great  multitudes  from  the  several 
places  mentioned,  repaired  to  John  ; 
not  that  every  individual  from  all 
these  places  went;  just  as  we  say,  ^^ 
the  whole  world  knows  some  particu- 
lar thing,  when  we  mean  that  it  is  a  ^ 
matter  of  common  notoriety  ;  or,  the 
whole  city  was  in  commotion,  when 
we  mean  that  multitudes  of  the  citi- 
zens were  excited. 

6.  In  Jordan;  that  is,  more  proper-  / 
ly,  and  more  strictly  in  accordance  n 
with  the  original,  in  the  Jordan.  \\  Con- 
fessing their  sins.  John  required  re- 
pentance in  those  who  would  be  bap- 
tized by  him.  See  v.  8.  Hence,  in 
Mark  1 :  4,  he  is  said  to  have  preached 
''  the  baptism  of  repentance,"  that  is, 
baptism,  which  implied  repentance  on 
the  part  of  the  persons  baptized,  and 
which  was  a  special  method  of  ac- 
knowledging their  repentance.  Con- 
sequently, confession  of  sin  was  re- 
quired. Those  who  were  baptized  by 
John,  were  understood,  by  that  act, 
to  indicate  themselves  as  penitents, 
processing  to  enter  on  a  new  life, 
and  thus  to  be  preparing  for  the  Mes- 
siah. -— ' 

7.  Pharisees  and  Sadducees.  These 
were  the  two  principal  sects  among 
the  Jews  in  the  time  of  John  and  of 
Jesus.  For  an  account  of  them,  see 
the  Introijuctory  Explanations,  at 
the    beginning   of  this  work,  HI.    1 


CHAfiji:k  III. 


37 


come  to  his  baptism,  he  said 
unto  them,  O  generation  of 
vipers,  who  hath  warned  you 
to  flee  from  the  wrath  to  come  ? 
8  Bring  forth  therefore  fruits 
meet  for  repentance  : 

and  2.  page  xv.  It  may  here  be  ob- 
served, that  they  were  men  of  dis- 
tinction, expecting  the  Messiah,  in 
common  with  the  great  body  of  the 
nation.  As  the  people  in  general 
were  attracted  towards  John,  and 
many  were  receiving  baptism  from 
him  in  reference  to  the  coming  of  the 
Messiah,  they  too,  doubtless  from 
wrong  motives,  such  as  a  love  of 
popularity,  and  a  wish  not  to  lose 
their  hold  upon  the  people,  requested 
baptism.  John,  discerning  their  du- 
plicity, and  struck  with  the  inconsis- 
tency of  such  men  as  they,  who 
prided  themselves  upon  their  superior 
sanctity,  seeking  admission  to  an  or- 
dinance which  spoke  of  sin,  and  re- 
pentance, and  confession,  promptly 
declined  their  request.  ||  Generation 
of  vipers ;  offspring  of  vipers.  The 
viper  was  a  figure  of  a  hypocritical 
and  injurious  man.  See  Matt.  12 :  34. 
23  :  33.  These  men  made  great  pre- 
tensions to  piety,  but  they  were  really 
destitute  of  piety,  and  were  injurious 
to  the  people.  |1  Who  hath  teamed 
you  ?  You,  who  make  such  profes- 
sions of  strict  piety,  and  so  rigidly 
enforce  obedience  upon  others,  who 
has  undertaken  to  warn  you  ?  Have 
you  come  hither,  under  the  influence 
of  such  warning,  to  amend  your  lives, 
and  to  seek  deliverance  from  the  pun- 
ishment due  to  sinners  ?  Or  have 
you  come  in  a  hypocritical  manner, 
seeking  to  maintain  your  reputation 
among  the  people,,  while  yet  you 
feel  not  your  need  of  repentance  '^ 
II  The  7crath  to  come  ;  the  punishment 
with  wiiich  the  sins  of  the  people 
were  to  be  visited.  The  expression 
is  general,  and  includes  whatever 
miseries  should  befall  the  people  in 
consequence  of  their  sins,  both  in 
this  world  and  in  the  world  to  come. 
When  Malachi  (4  :  5,  6)  had  predict- 

VOL.    I.  4 


9  And  think  not  to  say  with- 
in yourselves,  We  have  Abra- 
ham to  our  father :  for  I  say 
unto  you,  that  God  is  able  of 
these  stones  to  raise  up  chil- 
dren unto  Abraham. 


ed  that  a  messenger  would  precede 
the  Messiah,  in  order  to  effect  a  gen- 
eral reformation,  he  made  it  distinctly 
known,  that,  unless  such  a  reformation 
as  was  adapted  to  the  Messiah's  ob- 
ject should  take  place,  God  would 
smite  the  people  with  a  curse. 

8.  Fruits.  This  word,  as  applied 
to  men,  is  equivalent  to  the  term  con- 
duct or  course  of  life.  \\  Meet  for  re- 
pentance ;  consistent  with  repentance, 
or  suited  to  repentance.  Let  your 
lives  henceforth  be  such  as  will  be 
consistent  with  repentance,  and  suita- 
ble for  persons  who  profess  reforma- 
tion of  heart  and  life.  John  pre- 
scribes the  same  rule  which  th 
Saviour  afterwards  so  distinctly  main 
tained  (Matt.  7:  20)— Si/  their  fruits 
ye  shall  knoio  them.  Let  us  never 
forget,  that  a  merely  external  profes- 
sion of  piety  is  utterly  valueless. 

9.  Think  not  to  say ;  that  is,  Say 
not.  A  similar  manner  of  speaking 
is  found,  in  the  original,  in  Mark  10 : 
42  —  '-they  which  are  accounted  to 
rule ; "  which  thought  is  expressed 
in  Matt.  20:25,  by  the  term  ''the 
princes,'^  that  is,  those  2cho  rule. 
II  Abraham  to  our  father  ;  Abraham/or, 
or  as,  our  father.  The  Jews,  espe- 
cially the  Pharisees,  placed  great  re- 
liance on  their  being  descended  from 
Abraham.  They  regarded  it  as  al- 
most a  matter  of  course,  that  they,  as 
children  of  Abraham,  possessed  the 
favor  of  God,  and  would  enjoy  the 
blessings  of  the  Messiah's  administra 
tion.  The  ground  of  acceptance  they 
considered  to  be,  the  merits  of  Abra 
ham,  circumcision,  and  the  offering 
of  sacrifices.  ||  Of  these  stones.  John 
endeavored  to  correct  the  erroneous 
notions  which  were  so  current,  and 
to  show  that  natural  descent  does 
not  communicate  good  desert,  and 
cannot  be  of  avail  as  to  acquiring  an 


38 


MATTHEW. 


10  And  now  also  the  axe  is 
laid  unto  the  root  of  the  trees : 
therefore  every  tree  which  bring- 

interest  in  the  blessings  of  the  new 
dispensation.  Descent  from  Abraham 
was  hereafter  to  be  regarded  as  of  little 
importance  ;  personal  repentance  was 
demanded.  God  was  not  dependent 
on  the  Jews  for  acquiring  suitable 
subjects  for  the  Messiah's  reign  ;  the 
most  unlikely  materials  he  could 
mould,  so  as  to  answer  his  purposes. 
The  very  stones  on  the  Jordan's  bank, 
he  could  transform,  if  he  saw  fit,  into 
human  beings,  possessing  characters 
like  Abraham's. 

10.  Is  laid  vnto  the  root ;  lies  at  the 
root,  ready  for  use.  In  the  Messiah's 
reign,  regard  is  paid  to  the  real  char- 
acters of  men,  not  to  outward  dis- 
tinctions. The  same  principles  which 
an  owner  of  trees  applies  to  them, 
are  applied  to  men.  Trees  which 
produce  not  good  fruit,  and  are,  there- 
fore, useless  to  the  proprietor,  are  cut 
down  and  burnt  up.  So,  in  the  Mes- 
siah's dispensation,  there  is  a  dis- 
crimination according  to  character. 
To  belong  to  this  dispensation,  in  re- 
spect to  its  distinguishing  benefits,  is 
an  individual  matter,  not  a  national 
matter.  Decisions  are  made  now  ac- 
cording to  personal  character.  The 
allusion  to  useless  fruit-trees  being 
cut  down  and  used  for  fuel,  would 
be  strongly  felt  in  Palestine,  where 
was  very  little  s])rire  land,  and  every 
foot  was  needed  for  profitable  culti- 
vation. See  Luke  13 :  6 — 9.  ||  Cast 
into  the  fire.  As  applied  to  men,  this 
expression  necessarily  denotes  rejec- 
tion and  being  doomed  to  misery.  Let 
the  solemn  admonition  of  John  im- 
press us  deeply  with  the  sentiment, 
that  the  piety  of  our  ancestors,  or  of 
our  relatives,  will  not  avail  for  our  sal- 
vation.    Personal  piety  is  required. 

11.  With  icater.  The  translation 
in  vmter  would  be  more  in  accord- 
ance with  the  original.  The  prepo- 
sition employed  is  precisely  the  same 
as  is  used  in  the  sixth  verse,  and 
there  translated  in.  There  is  the 
same  projtriety  in  the  phrase  J  hap- 


eth  not  forth  good  fruit,  is  hewn 
down,  and  cast  into  the  fire. 
11    I  indeed  baptize  you  with 


tize  in  water,  as  in  the  phrase  They 
were  baptized  in  the  Jordan;  and  the 
same  impropriety  in  saying  baptize 
icitli  icater,  as  in  saying  baptize  with 
the  Jordan.  \\  Unto  repentance  ;  as  if 
he  had  said.  The  baptism  which  I  ad- 
minister, implies  a  profession  of  re- 
pentance, an  acknowledgment  of  your 
being  sinners,  and  of  your  obligation 
and  determination  to  reform  your 
hearts  and  lives.  Those  who  receive 
baptism  from  me,  are,  by  that  act, 
marked  as  persons  professing  hearty 
reformation,  and  thus  waiting  for  the 
coming  Messiah.  Such  is  the  nature 
of  my  office. — A  proper  view  of  John's 
office  must  at  once  liave  shown  these 
impenitent  Pharisees  and  Sadducees, 
that  they  w^ere  not  fit  subjects  for  his 
baptism.  The  language  of  John,  1 
baptize  you,  does  not  imply  that  he 
had  baptized  the  Pharisees,  and  all 
others  whom  he  was  addressing.  Li- 
deed  his  remarks  clearly  imply  the 
contrary  ;  this  also  appears  from  Luke 
7 :  30.  His  use  of  the  word  you  must 
be  explained  by  referring  to  the  lan- 
guage of  ordinary  life.  In  address- 
ing a  collection  of  people,  such  an 
expression  would  be  understood  as 
meaning,  those  of  you  %chom  I  baptize, 
&c.  \\  Unto  repentance;  that  is.  in 
reference  to  repentance,  ns  professing 
the  obligation  to  repentance  and  the 
exercise  of  it. 

John,  having  thus  explicitly  de- 
clared the  nature  and  extent  of  his 
office,  proceeds  to  make  knoAvn,  with 
equal  explicitness,  the  superior  dig- 
nity of  the  great  Lord  of  the  new 
dispensation,  whose  servant  he  did 
not  feel  himself  worthy  to  be.  |i  Hfi 
that  Cometh  after  me  ;  that  is,  the 
Messiah,  whose  approach  John  an 
nounced.  The  whole  of  John's  teach- 
ing, and  his  proclaiming  of  "  the 
kingdom  of  heaven,"  or  tlie  reign  of 
the  Messiah,  would  make  this  ex- 
pression well  understood.  ||  Mightier 
than  I ;  of  greater  authority  and  pow 
er.      II  Whose    shots,    <Src. ;     sandala 


CHAPTER  III. 


39 


water  unto  repentance:  but  he 
that  conieth  after  me  is  mighti- 
er than   I,    whose    shoes  I   am 


probably,  coverings  for  the  bottom  of 
the  feet,  bound  around  the  feet  with 
leather  straps.  As  stockings  were 
not  worn,  the  feet  would  become 
soiled ;  and  when  persons  entered  a 
house,  the  sandals  were  taken  off  and 
laid  aside,  so  that  the  feet  might  be 
waslied.  This  was  the  office  of  the 
lowest  servants.  John,  then,  by  say- 
ing /  am  7iot  icorthy  to  bear  [to  carry 
away]  his  sandals,  conveyed  this 
idea  —  I  am  not  Avorthy  to  be  the  most 
menial  servant  to  so  distinguished  a 
personage  as  the  Messiah.  The  evan- 
gelist Mark  (1 :  7)  varies  slightly  the 
form  of  expression,  yet  retains  the 
same  idea.  \\  He  shall  baptize  you 
z/:ith  the  Holy  Ghost.  The  term  Holy 
Spirit  is  preferable  to  the  term  Holy 
Ghost,  as  the  word  ghost  is  attended 
with  unpleasant  associations  in  many 
minds.  The  word  translated  with 
would  be  better  rendered  in  ;  it  is  the 
same  word,  in  tlie  original,  as  is  used 
in  the  beginning  of  this  verse,  and  as 
is  translated  in,  in  the  sixth  verse. 
But  what  is  it  to  baptize  in  the  Holy 
Spirit?  This  expression,  which  has 
occasioned  so  much  difficulty,  would 
be  rendered  in  a  great  measure  clear, 
by  referring  to  tlie  radical  meaning 
of  the  Greek  word  corresponding  to 
our  word  baptize.  Light  would  also 
be  shed  on  other  passages,  if  the  word 
baptize,  in  translating,  were  used 
only  in  those  places  which  relate  to 
the  ordinance  of  baptism,  and  the 
original  meaning  of  the  word  were 
expressed  by  a  corresponding  word 
in  other  places ;  or  if  the  primary 
meaning  of  the  word  were  kept  dis- 
tinctly in  view.  The  primary',  radical 
meaning  of  this  word  in  the  original 
is,  to  dip,  to  immerse.  As  intimately 
connected  with  this  primary  mean- 
ing, the  word  also  expresses  the  idea 
of  a  most  copious  imparting,  inasmuch 
as  one  who  is  immersed  in  afluid,  most 
copiously  partakes  of  it.  To  be  im- 
mersed in  the  Holy  Spirit,  then,  is  to 
receive  a  most  copious  imparting  of 


not  worthy  to  bear :  he  shall 
baptize  you  with  the  Holy  Ghost, 
and  with  fire  : 


the  Holy  Spirit.  By  the  Holy  Spirit, 
we  are  here  to  understand  those  di- 
vine influences  which  were  so  abun- 
dantly imparted  to  the  first  Christians, 
making  them  truly  of  one  heart,  fill 
ing  them  with  spiritual  consolation, 
and  enabling  them,  by  pious  example, 
and,  in  many  instances,  by  miracu- 
lous operations,  to  stand  forth  as  wit- 
nesses for  the  truth  of  Christianity, 
and  preparing  them  for  the  glories  of 
heaven.  By  a  reference  to  the  pas- 
sages which  speak  of  this  baptism,  or 
immersion,  in  the  Holy  Spirit,  what 
has  now  been  stated  as  drawn  from 
the  meaning  of  the  terms,  will  be 
confirmed.  In  Acts  1  :  5,  the  remark 
occurs,  "  John  truly  baptized  with 
water  ;  but  ye  shall  be  baptized  with 
the  Holy  Ghostnot  many  days  hence." 
The  fulfilment  of  this  promise  we 
find  in  the  second  chapter  of  Acts, 
vs.  2,  4,  17,  18,  33,  38.  A  most  co- 
pious imparting  of  tiie  Holy  Spirit's 
influence  was  granted,  giving  new 
light  and  courage  to  the  apostles,  and 
enabling  them  "  to  speak  with  other 
tongues,"  that  is,  in  other  languages 
than  their  own.  Thus  were  they 
baptized  [immersed]  in  the  influences 
of  the  Holy  Spirit.  In  other  words, 
abundant  influences  of  the  Holy  Spirit 
were  shed  forth  upon  them,  so  that 
they  might  be  said  to  have  been  sur- 
rounded by  those  influences. 

In  Acts  11:  16,  again  occurs  the 
same  declaration  of  Jesus  as  we  find 
in  Acts  1:  5  —  "Then  remembered  I 
the  word  of  the  Lord,  how  that  he 
said,  John  indeed  baptized  with  [in] 
water ;  but  ye  shall  be  baptized  with 
[immersed  in]  the  Holy  Spirit."  Im- 
mediately before  this  declaration,  and 
as  reminding  of  what  the  Lord  had 
said,  it  is  stated,  that  when  Peter 
began  to  speak  to  Cornelius  and  his 
company,  '-the  Holy  Spirit  fell -on 
them  as  on  us  at  the  beginning." 
The  imparting,  then,  of  the  Holy 
Spirit,  on  this  occasion,  was  the 
same  as  baptizing  in  the  Holy  Spirit. 


40 


MATTHEW. 


12  Whose  fan  is  in  his  hand, 
and  he  will  thoroughly  purge 
his  floor,  and  gather  his  wheat 

If,  now,  we  turn  to  Acts  10  :  44 — 47, 
we  shall  find  that  when  "  the  Holy 
Spirit  fell  on  all  them  that  heard  the 
word  "  from  Peter,  they  spoke  "  with 
tongues,"  that  is,  in  other  languages, 
"and  magnified  God"  —  a  striking 
similarity  to  what  occurred  on  the 
day  of  Pentecost ;  and  clearly  show- 
ing, that  to  be  hd-ptlzed  in  the  Holy 
Ghost  is,  to  enjoy  a  most  copious 
communication  of  divine  influence. 

There  is  another  passage,  which 
may  be  brought  into  comparison  with 
those  already  produced.  It  is  in  1 
Cor.  12:  13.  "  For  by  one  Spirit  are 
we  all  baptized  into  one  body;  "  the 
idea  of  which  words  seems  to  be, 
that,  by  our  copious  partaking  of 
divine  influences,  we  have  become 
closely  united  together,  whatever 
may  be  our  outward  distinction's. 
Here,  no  allusion  is  made  to  the  be- 
stowal of  miraculous  gifts,  but  to 
mutual  love,  and  to  the  mutual  par- 
ticipation of  the  blissful  hope  which 
the  gospel  inspires. 

He  iciJl  baptize  you  in  the  Holy 
Spirit,  then,  means,  he  will  most  copi- 
ously impart  divine  influences,  which 
will  be  connected  with  signal  bliss 
oil  earth,  and  lead  to  most  distin- 
guished bliss  in  heaven.  ||  j^7id  with 
fire ;  he  will  baptize  you  with  fire ; 
that  is,  he  will  immerse  you  in  fire. 
And  what  is  the  meaning  of  this  ex- 
pression ?  In  the  verse  immediately 
before  this,  and  in  the  verse  imme- 
diately after  it,  the  word  fire  occurs, 
as  meaning  extreme  misery.  The 
word  in  this  verse,  then,  most  natu- 
rally has  the  same  signification.  In 
other  places,  fire  is  used  as  an  em- 
blem of  punishment.  See  Matt.  25  : 
41.  Jude  7.  Rev.  20  :  14,  15.  21 :  8. 
Mai.  4:1.  To  be  immersed  in  fire, 
then,  is  to  be  overwhelmed  with 
misery.  The  verse  thus  presents  an 
affecting  contrast.  John  declares, 
that  he  himself  had  a  comparatively 
inferior  work  to  perform;  namely,  to 
call  the  people  to  repentance,  and  to 


into  the  garner;  but  he  will 
burn  up  the  chaff  with  un- 
quenchable fire. 


baptize  those  who  professed  repent- 
ance, as  a  preparation  for  the  Messi- 
ah, whose  coming  he  announced. 
But  soon  the  great  Lord  of  the  new 
dispensation  would  appear,  and  that 
with  far  greater  authority  than  he 
possessed  ;  he  would  come  with  pow- 
er to  bestow  the  rewards,  and  to  in- 
flict the  punishments,  appropriate  to 
the  new  dispensation;  and,  as  the 
result  of  his  coming,  on  some  would 
be  most  copiously  shed  tokens  of 
divine  favor,  while  on  others  would 
be  most  copiously  poured  tokens  of 
divine  indignation. 

A  similar  instance  of  contrast,  in 
respect  to  the  Messiah,  though  in  less 
forcible  language,  occurs  in  Luke  2 : 
34  :  "  This  child  is  set  for  the  fall  and 
the  rising  again  of  many  in  Israel : ' 
that  is,  he  will  prove  an  occasion  for 
the  ruin  of  many,  and  for  the  exalted 
bliss  of  many,  in  Israel. 

12.  In  still  further  urging  this 
thought  of  separation,  as  to  destiny, 
between  the  righteous  and  the  wicked, 
John  draws  an  illustration  from  the 
operations  of  husbandry,  with  which 
his  hearers  were  familiar.  In  the 
Eastern  countries,  the  grain,  when 
ripe,  is  deposited  upon  the  threshing 
floor,  and,  after  being  trodden  by 
cattle,  or  beaten  out,  is  by  the  win- 
nowing fan  separated  from  the  chaff". 
The  pure  kernels,  separated  from 
the  useless  mass,  are  laid  up  in  the 
granary ;  the  chaff"  and  the  stub- 
ble are  committed  to  the  flames. 
A  similar  award  will  be  'inade  by 
the  Messiah.  Discriminating  be- 
tween the  characters  of  men,  and 
administering  with  perfect  rectitude 
the  aff'airs  of  the  divine  kingdom, 
he  will  welcome  some  to  bliss,  and 
consign  others  to  remediless  woe. 
See  Matt.  25:  31—46.  Fan;  win- 
nowing fan,  or  shovel,  by  which 
the  grain,  mingled  with  chaff",  was 
exposed  to  the  wind,  so  tliat  the 
chaff"  was  blown  away.  ||  Thoroughly 
purge  his  floor ;  thorouofhly  clear  ofl:' 


CHAPTER   III. 


41 


13  Then  Cometh  Jesus  from 
Galilee  to  Jordan,  unto  John, 
to  be  baptized  of  him. 

14  But  John  forbade  him,  say- 
ing, I  have  need  to  be  baptized 
of  thee,  and  comest  thou  to  me  ? 

15  And    Jesus,     answerincr. 


his  tlireshing  floor.  The  threshing 
floor  was  in  some  elevated  part  of  the 
field.  It  was  of  a  circular  form,  thirty 
or  forty  paces  in  diameter,  having 
the  ground  beaten  down  and  levelled. 
Compare  Judges  6:  07 — 40.  ||  Gar- 
ner; granary,  storehouse.  ||  Un- 
qucnduiMc  fire  ;  fire  that  will  not  be 
put  out,  but  which  will  make  an  utter 
destruction.  In  reference  to  the  fu- 
ture punishment  of  the  wicked,  which 
is  manifestly  here  spoken  of,  this  ex- 
pression cuts  off  the  hope  of  their 
ever  being  relieved  from  it.  As  par- 
allel with  vs.  10 — 12,  compare  Mark 
1 :  7,  8,  and  Luke  3 :  9,  16,  17.  Mark 
expresses  the  thoughts  in  a  briefer 
form  ;  Luke,  with  the  same  fulness 
as  we  find  in  Matthew.  We  cannot 
fail  to  NOTICE  here,  that  certain  and 
awful  destruction  awaits  the  impeni- 
tent ;  while  to  those  who  obey  Christ 
and  trust  in  him  there  will  be  safety 
and  glory. 

13.  John,  having  borne  such  testi- 
mony to  the  superior  dignity  of  the 
Messiah,  as  the  Lord  of  the  new  dis- 
pensation, and  as  authorized  to  ad- 
minister the  honors  and  the  punish- 
ments pertaining  to  this  long-expected 
reign  of  heaven,  was  now  called  to 
an  act  at  which  we  cannot  be  sur- 
prised that  he  should  experience  un- 
wonted emotion.  From  Galilee  to 
Jordan.  Mark  says  (I  :  9),  "  from 
Nazareth  of  Galilee;"  the  place  of 
the  Saviour's  abode  after  the  return 
from  Egypt.  Matt.  2 :  23.  The  precise 
spot  on  the  banks  of  the  Jordan,  where 
John  was  now  occupied,  is  not  stated. 

14.  Forbade  him;  sought  to  dis- 
suade him.  John  declined  perform- 
mg  this  service,  from  a  deep  con- 
sciousness of  his  inferiority  and  un- 
worthiness.  John  was  a  truly  humble 
man.     See  John  3  :  28,  30. 

4* 


said  unto  him,  Suffer  it  to  he  so 
now  :  for  thus  it  becometh  us  to 
fulfil  all  righteousness.  Then 
he  suffered  him. 

16  And  Jesus,  when  he  was 
baptized,  went  up  straightway 
out  of  the  water :    and,  lo,  the 


15.  To  fulfil  all  righteous?iess ; 
fully  to  perform  all  our  duties,  so  that 
no  part  of  righteous  obedience  may 
be  left  unperformed  ;  as  much  as  to 
say.  It  becomes  us  to  attend  to  every 
duty.  It  is  my  duty  to  be  baptized  ; 
it  is  your  duty,  appointed  to  you  from 
heaven,  to  administer  baptism.  Tne 
question  of  superiority,  or  inferiori- 
ty, must  not  interfere  with  appointed 
duty.  Jesus  is  an  example  of  ready 
obedience  to  the  divine  will.  Let  us 
imitate  his  spirit. 

16.  Out  of  the  toatcr.  The  prepo- 
sition here  translated  out  of  has  the 
more  general  signification  of  the  word 
from.,  and  would  be  suitable,  wheth- 
er the  sacred  writer  meant  to  say  that 
Jesus  came  out  from  the  water,  that 
is,  from  within  the  river  to  the  shore  ; 
or,  that  he  came  from  the  water,  that 
is,  retired  from  the  bank  of  the  river 
to  another  place.  This  preposition, 
then,  in  itself,  furnishes  no  decision 
in  respect  to  the  manner  of  the  ordi- 
nance. But  that  the  rendering  out 
of  is  correct,  appears  from  the  facts, 
that  persons  to  be  baptized  went  to  a 
river  ;  that  the  proper  meaning  of  the 
word  baptize  is  to  immerse;  and  that 
in  Acts  8 :  39,  the  preposition  trans- 
lated out  of  is,  in  the  original,  the 
very  one  which  would  be  selected  to 
express  the  coming  up  out  of  the  water , 
after  a  person  had  been  baptized.  In 
the  case  of  Jesus,  as  in  the  instance 
recorded  in  Acts  8  :  39,  it  was  after 
he  had  been  baptized  that  he  came 
up  out  of,  or  from,  the  water.  ||  The 
heavens  were  opened.  Luke  (3 :  21) 
mentions  the  additional  circumstance, 
that  Jesus  was  praying.  What  was 
the  appearance  when  the  heavens 
opened,  cannot  with  certainty  be 
said.  Probably,  however,  it  was  such 
an  appearance  as  the  apparent  part- 


fts 


MATTHEW. 


heavens  were  opened  unto 
him,  and  he  saw  the  Spirit  of 
God    descending    like    a    dove, 


ing  of  clouds  by  a  flash  of  lightning. 
[|  Like  a  dove.  Luke  saj's  (3  :  22),  ''  in 
a  bodily  shape  like  a  dove  ;"  a  fit  em- 
blem of  the  pure  and  peaceful  Spirit, 
whose  influences  rested  so  abundant- 
ly on  Jesus,  and  which  were  to  be  so 
conspicuously  manifested  in  the  Mes- 
siah's dispensation.  See  Is.  01 :  1 — 3. 
From  John  1 :  33,  it  appears  that  a 
visible  descent  of  the  Holy  Spirit  was 
the  appointed  token  for  making  the 
Messiah  fully  known  to  John. 

This  dove-like  manifestation  of  the 
Holy  Spirit  may  well  suggest  to  us 
the  INQUIRY,  whether  we  possess  the 
pure  and  peaceful  temper  of  mind, 
which  the  gospel  enjoins  and  the 
Holy  Spirit  produces. 

17.  My  beloved  Son.  The  Son  of 
God  was  one  of  the  titles  belonging 
to  the  Messiah,  in  virtue  of  his  office. 
See  John  1-49.  11  :  27.  Rom.  1  :  4. 
It  expresses  the  intimate  relation  he 
sustains  to  God,  and  the  consummate 
dignity  of  his  office.  This  declaration, 
then,  was  an  authoritative  announce- 
ment from  heaven,  that  Jesus,  who 
had  just  been  baptized,  and  who  had 
been  marked  out  to  the  by-standers 
(Luke  3  :  21,  22)  in  so  signal  manner, 
by  the  lighting  upon  him  of  a  dove- 
like object,  was  the  long-expected 
Messiah.  Let  us  inquire  of  our- 
selves. Do  we  receive  and  obey  him 
as  the  Son  of  God,  our  Redeemer 
and  Lord .-' 

A  question  has  sometimes  been 
raised,  as  to  the  design  of  Jesus,  in 
receiving  baptism  from  John.  As 
Jesus  was  always  perfectly  holy,  and 
as  the  baptism  administered  by  John 
is  called  "  the  baptism  of  repentance 
for  the  remission  of  sins "  (Mark 
1  :  4),  that  is,  baptism,  which  con- 
tains in  it  a  declaration  of  serious 
purpose  to  forsake  sin,  to  be  holy  in 
heart  and  life,  and  that  with  respect 
to  obtaining  the  forgiveness  of  past 
Bins,  it  is  manifest  that  baptism  ad- 
ministered to  Jesus,  could  not  have  had 


and  licrhting   upon   him  : 

17    And,   lo,    a   voice    from 
heaven,     saying,    This    is    my 


the  same  significancy,  in  all  points,  as 
it  had  when  administered  to  others. 

Some  have  said,  he  received  bap- 
tism as  a  ceremony,  introducing  him 
into  the  priestly  office,  since  he  was 
to  be  the  high  priest  of  his  people. 
But  of  such  an  intention,  the  Scrip- 
tures no  where  give  any  intimation  ; 
nor  is  there  any  prescription  in  the 
Mosaic  ritual,  that  high  priests,  at 
entering  upon  their  office,  should  be 
baptized.  Even  if  such  a  ceremony 
had  been  introduced  among  the  su- 
perstitions of  the  times  subsequent  to 
Moses,  such  an  unauthorized  obser- 
vance would  form  no  part  of  our 
Lord's  rightcousjiess  or  dutij^  Besides, 
"  it  is  evident  that  our  Lord  sprang 
out  of  Judah ;  of  w^iich  tribe  Moses 
spake  nothing  concerning  priest- 
hood." Heb.  7:  14.  To  him,  then, 
even  the  prescribed  observances  re- 
specting priests,  would  not  necessa- 
rily be  applicable. 

Others  have  represented  the  Sa- 
viour's baptism  as  being  a  public  in- 
auguration into  his  office  as  Messiah. 
Viewed  as  the  first  public  act  of  his 
life  in  reference  to  the  new  dispensa- 
tion, and  viewed  in  connection  with 
the  voice  from  heaven,  which  an- 
nounced him  to  the  multitude  as  the 
Son  of  God,  it  did  indeed  answer 
the  purpose  of  a-n  introduction  of  him 
to  his  official  work.  And  this  thought 
ma}'^  have  been  included  in  the  lan- 
guage of  John  the  Baptist,  as  record- 
ed by  John  (1  :  31)  :  '•  That  he  should 
be  made  manifest  to  Israel,  therefore 
am  I  come  baptizing  with  water." 
This  public  manifestation  was,  how- 
ever, rather  an  incidental  matter,  than 
the  leading  purpose  to  be  accom- 
plished by  his  being  baptized.  We 
would  say,  that  his  baptism  was  an 
event  furnishing  a  favorable  opportu- 
nity for  a  public  announcement,  rath- 
er than  that  the  announcement  was 
the  grand  object  of  his  being  baptized. 
In  the  passage  of  John  just  quoted 


CHAPTER   III. 


43 


beloved    Son,    in    whom    I    am    well   pleased. 


the  phrase  *'  baptizing  with  loatei'," 
signifies  the  whole  office  of  John  the 
Baptist ;  as  often  a  part  is  put  for  the 
■whole.  Thus  regarded,  this  passage 
entirely  harmonizes  with  all^  those 
representations  which  exhibit  John's 
whole  business,  as  a  herald  and  bap- 
tizer,  to  be,  making  preparation  for 
the  Messiah. 

On  what  principle,  then,  did  Jesus 
receive  baptism  from  the  hands  of 
John  ?  The  reply  of  Jesus  to  John 
answers  this  inquiry  —  ''Thus  it  be- 
cometh  us  to  fultil  all  righteousness  ;  " 
tliat  is,  it  becomes  us  to  fill  up  the 
whole  circle  of  our  duties.  To  be 
baptized  was  a  part  of  duty,  of  holy 
obedience,  which  was  at  that  time 
incumbent  on  every  pious  man,  on 
every  friend  of  God ;  and  the  neglect 
of  baptism  would  have  been  a  neglect 
of  divinely-appointed  duty.  John 
had  come  with  a  commission  from 
heaven  (John  1  :  33,  Mark  11 :  30),  to 
announce  the  approach  of  the  Mes- 
siah, to  call  the  people  to  hearty 
reformation,  and  to  separate,  by  the 
rite  of  baptism,  those  who  should  pro- 
fess a  serious  purpose  to  forsake  sin 
and  to  practise  holiness.  Baptism 
was  the  rite  which  was  then  to  dis- 
tinguish those  who  in  holy  obedience 
were  professing  to  hold  themselves 
ready  for  the  coming  Messiah ;  and 
the  true  friends  of  God  were  to  be 
found  among  the  baptized.  What, 
then,  in  these  circumstances,  was  the 
duty  of  a  man  whose  whole  soul  was 
DOW,  and  ever  had  been,  devoted  to 
God  in  true  holiness  .''  In  what  com- 
pany ought  Jesus  to  place  himself.'' 
He  was  known  already  as  a  singularly 
pious  man  ;  and  John  was  separating, 
l)y  the  rite  of  baptism,  those  Avho  pro- 
fessed a  serious  determination  to  lead 
a  life  of  piety  (Luke  3:  10—14);  and 
baptism  iiad  been  divinely  appointed 
for  those  who  professed  to  cherish  a 
pious  regard  for  the  promises  and  the 
commands  of  God.  In  this  view, 
though  he  had  no  sins  to  repent  of 
and  to  abandon,  and  needed  no  for- 
giveness, yet  he  would  not  have  been 


in  his  proper  place,  if  ho  had  stood 
aloof  from  the  baptized;  and  baptism 
received  from  John,  the  authorized 
administrator,  was  a  part  of  his  per- 
sonal duty,  just  as  prayer  and  oilier 
holy  exercises  were  a  part  of  his  duty. 
As  confirming  this  representation,  it 
should  be  observed,  that  the  original 
word  translated  repentance,  in  the  ex- 
pression "  baptism  of  repentance," 
conveys  the  idea  of  a  life  of  piety 
much  more  prominently  than  the  idea 
of  sorroio  and  regret.  True  reforma- 
tion of  heart  and  life,  true  piety,  is 
rather  signified  by  the  original  word 
than  sorroio. 

In  the  new  dispensation,  also,  bap- 
tism was  to  be  an  ordinance  of  per- 
petual obligation.  As  a  part,  then, 
of  the  example  which  he  was  to  fur- 
nish for  his  followers,  Jesus  received 
the  baptism  which  had  respect  to  the 
new  dispensation. 

But,  though  Jesus  received  bap- 
tism as  a  righteous  person,  and  as 
furnishing  an  example  for  his  follow- 
ers, yet  it  was  proper  that  his  baptism 
should  not  take  place  until  the  suit- 
able time  for  his  being  publicly  an- 
nounced as  the  Messiah  should  have 
come,  inasmuch  as  at  his  baptism  a 
special  token  was  to  be  given  in  at- 
testation of  his  being  the  Messiah. 
Besides,  Jesus  lived  at  Nazareth,  some 
distance  from  the  principal  scene  of 
John's  labors  ;  and  Jesus  may  have 
repaired  to  John  very  soon  after  the 
proclamation  of  John  had  excited 
attention  in  the  neighborhood  of 
Nazareth. 

One  thought  more  in  regard  to 
baptism.  The  evangelists  represent 
baptism  as  administered  by  John,  as 
the  baptism  of  repentance  ;  that  is, 
baptism,  connected  with,  and  imply- 
ing, repentance.  From  Acts  19  :  4, 
we  learn,  that,  besides  enforcing  re- 
pentance, John  directed  the  minds  of 
his  hearers  to  the  Messiah,  who  was 
about  to  appear.  Thus,  in  the  bap- 
tism of  John,  there  was  not  only,  on 
the  part  of  those  who  were  baptized, 
a  profession  of  repentance,  but  also  9 


44 


MATTHEW. 


CHAPTER,    rv. 

THEN  was  Jesus  led  up  of 
the  Spirit  into  the  wilder- 
ness to  be  tempted  of  the  devil. 


profession  of  holding  themselves  ready 
to  receive  and  obey  the  Messiah, 
vi'hen  he  should  appear.  The  bap- 
tism of  John,  then,  though  it  was  but 
the  commencement  of  the  new  dis- 
pensation, the  twihght  of  the  new 
day,  yet  contained  substantially  the 
elements  of  the  ordinance  as  still  fur- 
ther developed  and  carried  out  by  the 
Messiah  himself  After  the  Messiah 
had  performed  all  that  it  was  necessary 
for  him  to  accomplish  on  earth,  then 
baptism,  still  retaining  its  connection 
with  repentance,  was  specially  a 
manifestation  of  true  faith  in  him 
that  had  come,  and  died,  and  had 
risen  again.  Rom.  6:3,  4.  Now, 
the  Lord  of  this  new  dispensation 
knew  at  first  the  design  of  baptism  in 
its  full  extent.  It  had  not,  when  he 
was  baptized,  been  fully  developed  ; 
but  as  baptism  was  intended  to  con- 
tain a  reference  to  his  own  death,  and 
burial,  and  resurrection,  how  suitable 
that,  at  the  very  beginning  of  his  dis- 
pensation, he  should  himself  receive 
the  instructive  and  affecting  ordi- 
nance ;  and  that,  after  he  had  died, 
and  had  been  raised  up  from  the  dead, 
it  should  be  known  that  he  had  re- 
ceived the  administration  of  an  ordi- 
nance, which,  in  its  full  meaning, 
was  to  be  significant  of  his  death  and 
resurrection,  and  of  the  obligation  of 
his  followers  to  become  "  dead  to  sin," 
and  to  arise  to  '*  newness  of  life  "  ! 

CHAPTER  IV. 

1.  Jesus,  having  now  been  publicly 
proclaimed  by  a  voice  from  heaven 
as  the  Messiah,  may  be  regarded  as 
entering  upon  his  official  work.  But 
before  actually  engaging  in  the  exe- 
cution of  it,  he  seems  to  have  sought 
opportunity  for  long-continued  fast- 
ing and  devotion,  as  appropriate  to 
the  circumstances  in  which  he  then 
was.  For  this  purpose,  he  repaired 
to  some  of  the  solitudes  in  the  wil- 
derness of  Judea.     Such  was,  proba- 


2  And  when  he  had  fast- 
ed forty  days  and  forty  nights, 
he  was  afterward  an  hunger- 
ed. 


bly,  a  leading  design  of  our  Lord  in 
retiring  to  the  wilderness.  The  Ho- 
ly Spirit,  under  whose  influence  he 
sought  this  opportunity  for  religious 
abstinence  and  contemplation,  had 
the  additional  design  of  permitting 
him  to  be  tempted  by  Satan,  that  he 
might  signally  foil  the  great  adver- 
sary at  the  outset,  by  a  triumphant 
resistance  of  his  suggestions.  For 
Jesus  was  to  be  ''  in  all  points  tempt- 
ed like  as  we  are,  yet  without  sin." 
Heb.  4 :  15.  Led  vj) ;  influenced, 
incited  to  go.  ||  Of  the  Spirit;  by 
the  Holy  Spirit.  Luke  4:1.  \\To 
he  tempted  of  the  devil.  We  need  not 
suppose  that  Jesus  retired  to  the  wil- 
derness for  the  sake  of  trying  his 
spiritual  strength,  by  courting  temp- 
tation, or  rushing  into  it  uncalled. 
His  object  was  materially  different; 
namely,  a  special  preparation  for 
commencing  his  official  work,  by 
uninterrupted  communion  with  las 
Heavenly  Father.  But  while  en- 
gaged in  his  own  proper  object,  Satan 
took  advantage  of  his  situation,  to 
tempt  him.  It  Avas,  however,  as  has 
just  been  intimated,  a  part  of  the 
Holy  Spirit's  design,  that  Jesus  should 
be  subjected  to  the  special  tempta- 
tions of  the  evil  one,  that  he  might 
decidedly  triumph  over  the  great  ad- 
versary. Jesus,  too,  was  probably 
expecting  an  assault  of  this  nature. 

2.  Fasted  forty  days  and  forty 
nights.  This  language  docs  not  neces- 
sarily imply,  that  Jesus  underwent  a 
total  abstinence  from  food  during  the 
space  of  time  mentioned.  The  ex- 
pressions are  similar  to  the  ordinary 
method  of  speaking  among  the  Jews. 
Jesus  was  far  away  from  the  habita- 
tions of  men  during  that  space  of  time, 
and  abstained  from  ordinary  food  ;  he 
ate  no  bread,  nor  any  of  the  articles 
that  were  commonly  used  in  families. 
He  might  have  subsisted  upon  such 
articles  as  he  could  find  in  the  wil- 
derness—  wild   fruits,  berries,    roots, 


CHAPTER  IV. 


45 


3  And  when  the  tempter  came 
to  him,  he  said,  If  thou  be  the 


herbs,  honey-dew  ;  thus  scantily  sus- 
taining his  animal  nature,  and  giving 
his  sodl  undisturbed  opportunity  for 
contemplation  and  communion  with 
God,  adapted  to  the  extraordinary 
work  which  he  had  undertaken.  A 
comparison  of  other  passages  of  the 
Scriptures  favors  this  view.  In  Es- 
ther 4:  J(),  the  Jews  were  directed 
to  fast,  and  neither  eat  nor  drink, 
three  days,  night  nor  day,  on  account 
of  their  imminent  danger.  In  Matt. 
11:  18,  John  is  said  to  have  come 
neither  eating  nor  drinking;  yet  we 
are  informed  in  Matt.  3  :  4,  that  he 
lived  in  a  coarse  and  unusual  manner^ 
denying  himself  the  ordinary  comforts 
of  life.  By  comparing  Matt.  11 :  18, 
with  Luke  7:  33,  we  discover,  that 
John's  not  eating  nor  drinking,  means, 
not  eating  nor  drinking  the  ordinary 
articles  of  food,  living  in  a  very  self- 
denying  way.  Just  so  the  fast  in  Es- 
ther's time  was  probably  an  abstain- 
ing from  the  ordinary  way  of  living, 
so  as  to  have  as  little  time  as  possible 
occupied  in  preparing  and  eating  food, 
and  living  in  a  manner  corresponding  to 
the  deeply-distressing  circumstances 
of  tlie  Jews ;  so  that,  in  compari- 
son with  the  usual  method  of  living, 
they  might  well  be  said  to  be  fasting 
for  three  days.  We  may  regard  our 
Saviour  as  feeling  all  the  natural  con- 
sequences of  so  long  an  abstinence 
from  ordinary  food,  and  thus  being 
in  a  situation  that  would  render  the 
temptation  to  create  food  a  very  pow- 
erful one.  Luke  does  indeed  say 
(4:2),  that  '•  in  those  days  he  did  eat 
nothing."  But  by  comparing  this 
expression  with  another,  recorded  by 
tlie  same  writer,  in  Acts  27 :  33, 
"  This  is  the  fourteenth  day  that  ye 
have  tarried,  and  continued  fasting, 
having  taken  nothing,''  we  perceive 
he  may  have  meant,  that  the  Sa- 
viour ate  nothing  in  the  usual  regu- 
lar manner.  He  lived  most  scan- 
tily. He  ate  what  came  to  hand ; 
and  with  no  regular  meals,  and  with 
none  of  common  food,  he  passed  the 
forty  days 


Son  of  God,  command  that  these 
stones  be  made  bread. 


This  mode  of  speaking  may  be  il- 
lustrated by  the  manner  in  which  we 
might  speak  of  a  person  in  a  wasting 
sickness,  or  in  deep  affliction,  with- 
out a  relish  for  the  common  enjoy- 
ments or  business  of  men,  or  for  ordi- 
nary food.  In  conversation,  we  might 
say  of  such  a  person.  He  has  eaten 
nothing  for  many  a  day. 

But  while  the  language  does  not 
render  it  positively  certain  that  our 
Lord  underwent  an  entire  abstinence 
from  food,  it  cannot,  on  the  other 
hand,  be  shown  that  he  did  not  wholly 
abstain  from  food  of  all  kinds.  Clear- 
ly, he  might  have  been  miraculously 
sustained ;  and  at  the  end  of  the  forty 
days,  his  natural  appetite  for  food 
might  have  returned  with  distressing 
keenness,  so  that  the  temptation  to 
obtain  food  by  a  miracle  would  be 
peculiarly  powerful.  ||  An  hungered; 
the  same  as  our  modern  word  hungry. 

3.  Jlnd  ichen  the  tcmjjter  came  to 
him.  Satan  came  to  Jesus,  probab]}' 
in  the  same  way  that  he  comes  to  us  ; 
that  is,  by  suggesting  wrong  thoughts 
and  proposals  to  our  minds.  The 
language  of  Mark  (1 :  13),  and  particu- 
larly that  of  Luke  (4  :  2),  intimate  that 
Satan  was  tempting  Jesus  during  the 
forty  days.  Of  all  the  particular 
temptations  presented,  perhaps  only 
the  most  signal  and  trying  ones  are 
recorded  ;  namely,  those  which  were 
presented  at  the  close  of  the  forty 
days.  II  He  said.  Matthew's  repre- 
senting Satan  as  holding  a  conversa- 
tion with  Jesus,  is  fully  explained  by 
the  artless  manner  in  vv^hich  many 
honest  and  pious  persons  speak  of 
their  being  tempted,  or  of  Satan's 
tempting  them,  to  commit  sin.  The 
evangelist's  manner  of  speaking  re- 
specting Satan,  corresponds  also  with 
the  manner  of  other  sacred  writers. 
See  Rom.  16:  20.  1  Pet.  5:8.  Rev. 
2  :  10.  That  is,  they  speak  of  him  as 
we  speak  of  one  another.  God,  also, 
is  spoken  of  in  the  same  Avay,as  hav- 
ing eyes,  hands,  feet.  «fec.,  and  as 
speaking  to  men.  ||  The  Son  of  God ; 
the  Messiah.    Compare  3  :  17.    In  the 


46 


MATTHEW. 


4  But  he  answered  and 
said,  It  is  written,  Man  shall 
not  live  by  bread  alone, 
but  by  every  word  that  pro- 
original,  the  article  is  not  used  ;  and 
there  might  be  a  question,  whether 
we  should  translate  the  expression 
thus  —  the  Son  of  God,  meaning  the 
Messiah;  or  thus  —  a  sun  of  God, 
meaning  a  pious  man.  There  is, 
however,  no  serious  difficulty;  for 
if  Satan  tempted  Jesus  on  the 
ground  merely  of  his  claiming  to 
be  a  pious  man,  the  temptation  to 
work  a  miracle  would  not  Jiave  been 
appropriate ;  whereas  it  was  appro- 
priate, on  the  ground  of  his  claim- 
ing to  be  the  Messiah.  |]  Tliat  these 
stones  be  made  Oread.  How  artful 
the  suggestion  presented  to  Jesus, 
while  in  his  distressing  circumstances, 
in  a  state,  so  to  speak,  of  starving, 
that  he  should  employ  his  miraculous 
power  in  creating  a  supply  for  his 
wants  ! 

4.  He  ansicercd  and  said.  As  Sa- 
fin's suggestion  is  represented  in  the 
light  of  a  remark  made  to  the  Saviour, 
lo  the  thought  which  at  once  arose  in 
iie  Saviour's  mind  in  opposition  to  it, 
'is  called  an  answer;  as  if  there  had 
been  a  conversation  between  them. 
|l  It  is  loritten ;  in  Deut.  8 :  3.  The 
thought  expressed  in  the  passage  re- 
ferred to,  is,  that  bread  is  not  the  only 
substance  which  can  sustain  human 
life  ;  that  bread  is  not  absolutely  ne- 
cessary, but  that  whatever  God  may 
please  to  appoint  for  that  end,  will 
sustain  the  life  of  man.  1|  Word. 
The  original  term  thus  rendered,  has 
as  extensive  a  signification  as  our 
term  thing ;  and  the  expression  Ev- 
ery iDord  [thing]  that  prcccedetk  out 
of  the  mouth  of  God,  is  equivalent  to. 
Whatever  God  shall  appoint.  Man's 
life  can  be  sustained  not  only  by 
bread,  but  by  any  thing  which  God 
may  appoint.  This  was  the  thought 
which  Jesus  contemplated,  and  per- 
haps uttered,  as  refreshing  to  his  soul, 
and  making  powerless  the  evil  sug- 
gestions of  the  adversary.  The  exer- 
cise  of  the    Messiah's    supernatural 


ceedeth   out  of  the   mouth   of 
God. 

5  Then  the  devil  taketh  him 
up  into  the  holy  city,  and  set- 


power  on  such  an  occasion,  might 
imply  a  distrust  of  divine  providence, 
and  would  not  have  been  in  accord- 
ance with  the  design  of  miracles. 
That  design  was,  to  furnish  public 
evidence  of  his  being  commissioned 
from  God  ;  not  to  satisfy  the  cravings 
of  his  own  hunger.  Besides,  to  per- 
form a  miracle  at  the  suggestion  of 
Satan,  and  with  the  view  of  removing 
his  pretended  doubts,  would  have  been 
wholly  unsuitable. 

5.  The  holy  city;  Jerusalem,  so 
ctilled,  as  being  the  place  where  the 
temple  was  situated,  and  the  public 
worship  of  God  was  performed.  Com- 
pare Is.  48 :  2.  Dan.  9:  24.  \\Fin- 
nacle  of  the  temple.  The  temple,  in 
the  time  of  Christ,  had  several  porches. 
There  was  one  distinguished  by  its 
size  and  height.  It  was  one  hundred 
cubits  high,  or,  reckoning  from  the 
valley  below,  down  which  a  person 
could  not  look  without  dizziness.  Four 
or  five  hundred  cubits,  that  is,  six  or 
seven  hundred  feet.  It  was  this,  in  all 
probability,  which  is  here  meant.  But 
how  did  the  devil  take  him  to  this  place.' 
Probably  as  one  person  takes,  or  car- 
ries, another  to  some  place.  A  man 
takes  another  to  a  place,  when  he  ac- 
companies him,  particularly  with  a  de- 
sign to  accomplish  something  respect- 
ing him  in  that  place.  Jesus,  having 
spent  as  much  time  as  he  desired  in  the 
wilderness,  again  sought  the  habita- 
tions of  men.  He  was  now  probably 
proposing,  in  his  own  mind,  to  visit  the 
temple  in  Jerusalem.  From  the  lofti- 
est elevation  of  the  temple,  he  could 
take  asurvey  of  the  city  and  of  the  sur- 
rounding country,  to  wlxose  inhabitants 
he  was  soon  to  appear  in  a  most  impor- 
tant relation.  In  prosecuting  this  de- 
sign, the  tempter  accompanied  him  ; 
and  he  might  in  a  guileful  manner 
communicate  such  thoughts  as  would 
strengthen  the  Saviour's  purpose  to 
ascend  the  highest  spot  of  the  build- 
ing.    And  when  the  Saviour  arrived 


CHAPTER   IV. 


47 


leth  him  on    a  pinnacle  of  the 
temple, 

G  And  saith  unto  him,  If 
thou  be  the  Son  of  God,  cast 
thyself  down  :  for  it  is  written, 
He  shall  give  his  aiijrels  charge 
concerning  thee :  and  in  their 
hands  they  shall   bear  thee  up, 


at  that  spot,  a  favorable  opportunity 
presented  for  insinuating  another 
temptation. 

(5.  Cast  thyself  doton.  There  might 
have  been  some  reference  in  this 
temptation  to  what  w^e  find  expressed 
by  some  of  the  inhabitants  of  Jerusa- 
lem, in  John  7:  27  — ''  No  man  know- 
eth  whence  he  [the  Messiah]  is." 
Should  Jesus  have  cast  himself  down 
from  that  elevation,  and  the  knowl- 
edge of  so  wonderful  a  descent  be 
spread  abroad,  it  might  have  given 
him  immediate  favor  with  the  people. 
Such  might  have  been  the  form  of  the 
temptation.  Or  it  might  have  been 
simply  a  strong  temptation  presump- 
tuously to  put  divine  providence  to 
the  test,  such  as  might  well  be  sup- 
posed to  arise  in  the  mind  of  a  man 
who  was  standing  on  a  very  giddy 
height.  II  jPor  it  is  written;  Ps.  91: 
11, 12,  a  passage  expressing  the  care  of 
divine  providence  over  the  righteous. 

7.  It  is  icrlLteii  again  ;  Deut.  6  :  16. 
II  Tempt.  This  word  here  signifies  to 
put  to  the  proof,  or  to  test.  Thus, 
Thou  shalt  not  put  the  Lord  thy  God 
to  the  proof;  thou  shalt  not  test  the 
truth  of  his  promises,  by  needlessly 
placing  thyself  in  dangerous  circum- 
stances. The  force  of  this  passage, 
in  rebutting  Satan's  suggestion,  con- 
sisted in  its  being  a  caution  against 
a  presumptuous  confidence  in  God, 
and  a  needless  testing  of  the  veracity 
of  God.  We  .are  not  to  understand 
the  Saviour  as  here  calling  himself 
"  the  Lord  thy  God,"  and  cautioning 
Satan  not  to  persist  in  tempting  him. 
The  view  presented  above  is  the  only 
one  consistent  with  the  connection. 
The  word  tempt  is  used  in  the  same 
sense  in  Gen.  22 : 1  — *'  God  did  tempt 
Abraham;"  that  is,  put  him  to  trial, 


lest   at  any  time  thou  dash  th^'' 
foot  against  a  stone. 

7  Jesus  said  unto  him.  It  is 
written  again,  Thou  shall  not 
tempt  the  Lord  thy  God. 

8  Again,  the  devil  taketh 
him  up  into  an  exceeding  high 
mountain,  and  showeth  him  all 


tested  the  reality  and  strength  of  hia 
faith. 

8.  The  devil  availed  himself  of 
another  favorable  opportunity  to  se- 
duce the  Messiah  to  take  a  wrong 
course.  Taketh  him;  that  is,  as  in 
the  former  instance,  induced  him  to 
go,  and  went  with  him.  There  is  no 
need,  from  the  nature  of  this  language 
of  regarding  Jesus  as  putting  himsd! 
into  Satan's  power,  or  as  at  all  ej^. 
couraging  Satan  in  his  foul  designs, 
or  as  allowing  himself  to  be  in  any 
degree  overcome  by  him.  The  de- 
sign of  Jesus  in  ascending  the  lofty 
mountain  was  doubtless  a  very  dif 
ferent  one  from  that  which  Satai^ 
wished  to  accomplish  in  accompany- 
ing him,  or  in  any  way  inducing  him 
to  go.  II  .-3/1  exceeding  high  moun- 
tain. In  the  vicinity  of  Jerusalem 
there  were  lofty  elevations.  East 
from  Jerusalem,  on  the  other  side  of 
the  Jordan,  there  was  also  Mount 
Nebo,  from  one  of  whose  summits, 
namely,  Pisgah,  Moses  had  a  view  of 
the  promised  land.  Deut.  34 :  1 — 4. 
What  mountain  was  intended  by 
the  evangelist,  cannot  be  determined. 
II  Ml  the  kingdoms  of  the  world.  Luke 
(4  :  5),  adds,  •*  in  a  moment  of  time  ;  " 
that  is,  so  to  speak,  at  a  single  glance. 
The  world  is  sometimes  used  to  de- 
note an  extensive  region.  Cotnpare 
Rom.  1  :  8.  The  word  used  in  the 
original  of  Luke  4  :  5,  is  someAvhat 
different  from  the  word  used  by  Mat- 
thew, but,  like  that,  is  applicable  to  a 
smaller  or  to  a  larger  extent  of  coun- 
try, and  is  actually  used  when  only 
Palestine  is  meant.  See  Acts  11  : 
28.  History  shows  that  Palestine  was 
the  country  where  the  famine  there 
spoken  of  prevailed.  In  the  verse 
before    us,  we    may    understand    the 


4B 


MATTHEW. 


'he  kingdoms  of  the  world,  and 
jie  glory  of  them  ; 

9  And  saith  unto  him,  All 
these  things  will  I  give  thee, 
if  thou  wilt  fall  down  and  wor- 
ship me. 

10  Then    saith    Jesus   unto 

word  in  this  limited  sense,  as  express- 
ing the  principalities  in  and  around 
Palestine.  This  whole  region  was 
divided  into  several  governments — a 
term  which  answers  well  to  the  origin- 
al one  rendered  kingdoms.  But  as 
Palestine,  with  the  country  around, 
was  an  appendage  to  the  vast  Roman 
empire,  a  mind  which  was  contem- 
'plating  worldly  authority  and  the 
splendor  connected  with  it,  might 
naturally  pass  from  viewing  Pales- 
tine to  a  mental  apprehension  of  the 
whole  empire,  and  even  of  the  gov- 
ernment of  the  whole  world.  While, 
then,  Jesus,  on  the  summit  of  the 
mountain,  was  surveying  the  land, 
w^ith  the  design  of  deeply  affecting 
his  heart  in  prospect  of  what  he  was 
to  do  and  to  suffer  in  tliat  region, 
Satan  may  have  suggested  the  ideas, 
How  glorioiis  it  would  be  to  become 
the  monarch  of  these  regions  !  and, 
as  the  people  were  expecting  the 
Messiah,  and  expecting  in  him  a  great 
temporal  deliverer  and  prince,  Kow 
easily  might  all  this  power  and  splen- 
dor be  acquired  !  If  Jesus  would  but 
renounce  the  authority  of  God,  and, 
ceasing  to  contemplate  his  real  work, 
would  place  himself  on  the  side  of 
Satan,  and  pay  homage  to  him,  all 
this  power  and  glory  might  become 
his  own  ! 

9.  Will  I  give  thee.  Satan  was 
called  the  god,  or  prince,  of  this 
world.  John  12:  31.  14  :  30.  2  Cor. 
4:4.  In  accordance  with  this  idea 
was  the  impious  suggestion  of  the 
adversary.  ||  Fall  doicn  and  xcorsld-p 
me.  Respect  and  homage  were  fre- 
quently expressed  by  prostration,  to- 
gether with  corresponding  language. 
Hence  the  phrase  "  fall  down  and 
worship,"  signifies  what  we  express 
by  the    phrase   do   homage.      In   the 


him,  Get  thee  hence,  Satan . 
for  it  is  written,  Thou  shalt 
worship  the  Lord  thy  God, 
and  him  only  shalt  thou  serve. 
11  Then  the  devil  leaveth 
him,  and  behold,  angels  came 
and  ministered  unto  him. 


present  case,  Jesus  might  be  said  to 
be  paying  homage  to  Satan,  had  he 
been  willing  to  renounce  God  and  to 
seek  for  great  worldly  power. 

10.  The  thought  of  grasping  at  tem- 
poral power  was  instantly  repelled. 
It  is  %critten;  Deut.  6:  13.  Jehovah 
only  is  the  Lord  of  power  and  migiit, 
the  dispenser  of  kingdoms  and  of  glo- 
ry. To  him  only  is  such  homage  due 
as  Satan  sought  for  himself.  "  The 
earth  is  the  Lord's,  and  the  fulness 
thereof."  Ps.  24:  1. 

11.  The  devil  leaveth  him.  Luke  (4  : 
13)  adds  the  words  "for  a  season." 
Satan  renewed  his  attacks  near  the 
termination  of  the  Messiah's  work  on 
earth.  John  14:30.  \\  Angels  came 
and  ministered  unto  him..  Compare 
Mark  1 :  13.  Heavenly  beings  came, 
to  rejoice  with  him  at  the  triumphant 
issue  of  his  trials,  to  administer  iii 
various  ways  to  his  wants,  and  par- 
ticularly to  impart  consolation  to  his 
mind.  So,  on  another  occasion,  an 
ano-el  from  heaven  strengthened  him. 
Luke  22 :  43.  Compare  Heb.  1 :  14. 
For  Luke's  account  of  our  Saviour's 
temptation,  see  Luke  4  :  1 — 13. 

Hints  for  Reflection,  suggested 
by  the  account  of  our  Lord's  tempta- 
tion. 

1.  Jesus,  in  view  of  his  great  work, 
sought  opportunity  for  s])ecial  com- 
munion with  God.  See  the  note  on 
V.  1 .  How  suitable  an  example  for 
us,  when  undertaking  any  imoortant 
work  I 

2.  In  immediate  connection  with 
special  religious  exercises,  was  dread- 
ful temptntion.  When,  then,  we  are  in 
the  most  devout  and  religious  state,  let 
us  specially  guard  against  temptation. 

3.  Temptations  are  often  present- 
ed in   a  very  specious  guise.     Even 


CHAPTER  IV. 


49 


12  Now  when  Jesus  had 
heard  that  John  was  cast  into 
prison,  he  departed  into  Galilee : 

13  And    leaving    Nazareth, 

the  word  of  God  may  be  abused  to 
the  purpose  of  encouraging  a  person 
in  sin.    v.  6. 

4.  The  word  of  God,  properly  un- 
derstood and  applied,  is  a  happy  pre- 
servative from  temptation,    vs.  4,  7, 

5.  Worldly  advancement  ought  to 
be  of  no  weight,  when  contrasted 
with  duty  to  God  and  with  our  spirit- 
ual interests. 

6.  Holy  angels  are  not  indifferent 
spectators  of  our  sorrows  and  trials. 
V.  11.     Heb.  1  :  14. 

7.  We  have  a  Saviour,  who  has 
been  sorely  tempted,  and  who  is  able 
to  succor  us  when  tempted.  Heb.  2  : 
17, 18.    4  :  15. 

12.  Matthew  here  passes  over  a 
considerable  space  of  time,  which  in- 
tervened between  the  temptation  and 
our  Saviour's  taking  up  his  abode  in 
Capernaum.  To  obtain  a  correct  view 
of  our  Saviour's  history,  the  evange- 
lists must  be  compared  together.  One 
of  them  omits  some  things,  which 
another  relates.  One  gives  a  more 
full  account  than  another.  Hence 
the  accounts  of  all  are  necessary  in 
order  to  obtain  a  connected  view  of 
events.  According  to  the  statements 
of  John,  it  would  seem,  that  Jesus 
became  considerably  known  in  Judea, 
by  means  of  John  the  Baptist  and 
certain  persons  whom  he  had  invited 
to  an  acquaintance  with  himself  (John 
1 :  35,  &c.)  ;  that  he  went  to  Galilee, 
and  attended  the  wedding  at  Cana 
(2 :  1 — 11)  ;  that  thence  he  went  to 
Capernaum  and  spent  a  few  days  (2 : 
12) ;  that  he  again  went  to  Jerusalem 
to  attend  a  passover  (2:  13 — 25),  and 
remained  some  time  in  Judea,  in- 
creasing the  number  of  his  followers, 
before  John  the  Baptist  was  cast  into 
prison  (3 :  22 — 3G).  After  John  was 
imprisoned,  Jesus  retired  from  Judea 
to  Galilee  Of  this  last-mentioned 
going  to  Galilee  Matthew  now  speaks. 
VOL.  I.  5 


he  came  and  dwelt  in  Caper- 
naum, which  is  upon  the  sea- 
coast,  in  the  borders  of  Zabu- 
lon  and  Nephthalim  : 


John  icas  cast  into  prison.  For  an 
account  of  John's  imprisonment,  see 
Matt.  14:  3—5.  Mark  G:  17—20. 
Luke  3:  19,20.  \\Into  Galilee;  the 
northern  part  of  the  country.  See 
the  Map.  Jesus  retired  to  Galilee, 
probably  because  he  had  accomplished 
in  Judea  as  much  as  circumstances 
rendered  suitable  at  present;  and,  the 
jealousy  of  the  Pharisees  and  other 
distinguished  men  having  been  exci- 
ted (John  4  :  1),  a  longer  continuance 
there  might  only  have  cherished  their 
ill-will,  and  exposed  himself  prema- 
turely to  their  machinations.  Galilee 
was  a  part  of  the  land  where  their  in- 
fluence was  less  felt,  and  where  he 
could  more  profitably  devote  himself 
to  the  object  of  his  mission.  It  was 
necessary,  too,  that  all  parts  of  the 
land  should  share  in  his  labors. 

On  this  journey  to  Galilee,  proba- 
bly, he  passed  through  Samaria,  as  is 
related  by  John,  4th  chapter.  When 
arrived  in  Galilee,  he  healed  in  Cana 
the  nobleman's  son  (John  4  :  46 — 54), 
and  exercised  his  ministry  in  the  syn- 
agogues of  Galilee. 

13.  And  leaving  Nazareth.  Luke 
(4 :  1 6 — 31)  informs  us  of  the  Sa- 
viour's going  to  Nazareth,  and  of  the 
circumstances  in  which  he  departed 
from  it.  II  Dwelt  in  Capernaum  ;  made 
Capernaum  the  principal  place  of  his 
residence.  See  Luke  4  :  31.  Caper- 
naum, as  the  Map  shovvs,  was  situated 
on  the  north-westarn  shore  of  the 
sea  of  Galilee.  ||  Zabulon  and  Neph- 
thalim ;  names  of  two  tribes  of  the 
Israelites,  so  called  from  the  two 
sons  of  Jacob,  Zebulun  and  Naph- 
tali.  Gen.  49:  13,  21.  There  is  a 
slight  difference  in  the  sounds  of 
these  names,  as  expressed  in  the  He- 
brew and  in  the  Greek  languages. 
In  the  division  of  the  land  among 
the  tribes  under  Joshua,  these  two 
obtained  their  lots  jn  the  neighbor- 
hood of  the  sea  of  Galilee.  Josli  19 : 
10,11,32. 


50 


MATTHEW. 


14  That  It  might  be  fulfilled 
which  was  spoken  by  Esaias  the 
orophet,  saying, 

15  The  land  of  Zabulon 
and  the  land  of  Nephthalinri, 
hy  the  way  of  the  sea,  beyond 
Jordan,  Galilee  of  the  Gentiles  ; 

16  The  people  which  sat  in 

14.  That  it  might  he  fulfilled,  &c. 
Jesus'  going  to  Galilee,  and  making 
Capernaum,  a  noted  town  in  Galilee, 
the  principal  place  of  his  residence, 
was  in  accordance  with  the  prophetic 
language  of  Isaiah.  The  prophet  (Is. 
9:  1,  2)  had  foretold,  that  the  region 
occupied  by  the  tribes  of  Zebulun  and 
Naphtali  should  be  reduced  to  a  degra- 
ded state.  This  is  the  idea  expressed 
by  the  term  rendered  lightly  afflicted, 
in  Isaiah.  The  prediction  was  fulfilled 
by  the  Assyrian  kings,  who  conquered 
and  depopulated  that  part  of  the  coun- 
try and  the  othec  parts  occupied  by 
the  ten  tribes.  Thus  that  region  was 
humbled,  or  made  despicable.  The 
prophet  then  proceeds  to  state,  that  in 
after  times  God  would  honor  that  re- 
gion, or  render  it  greatly  distinguished. 
This,  according  to  the  ablest  critical 
writers,  is  the  thought  expressed  by 
the  Hebrew  word  in  Isaiah,  which  our 
translators  have  rendered  did  more 
grievously  afflict.  Now  this  latter  part 
of  the  prediction  had  reference  to  the 
changes  which  would  be  effected  in 
consequence  of  the  Messiah's  coming. 
By  his  appearing  and  establishing  his 
righteous  cause,  that  land  would  be 
greatly  honored.  Our  Lord's  going 
into  that  region,  and  making  it  the 
principal  scene  of  his  labors,  naturally 
recalled  to  mind  this  pi-ophecy,  as  then 
receiving  a  part  of  its  fulfilment. 

15.  By  the  way  of  the  sett ;  the 
region  along  the  sea  of  Galilee. 
II  Beyond  Jordan  ;  another  geograph- 
ical term,  meaning  the  country  on 
the  other  side,  that  is,  on  the  eastern 
side,  of  the  Jordan.  ||  Galilee  of  the 
Gentiles.  In  Is.  0:1,  we  read,  Gali- 
lee of  the  nations.  The  Jews  distin- 
guished other  people  from  themselves 
by  calling  thmi  the  nations,  or   Gen- 


darkness  saw  great  light'  and 
to  them  which  sat  in  the  region 
and  shadow  of  death,  light  is 
sprung  up. 

17  From  that  time  Jesus  be- 
gan to  preach,  and  to  say.  Re- 
pent :  for  the  kingdom  of  heaven 
is  at  hand. 


tiles.  Galilee,  or  at  least  a  part  of  it, 
received  the  epithet  here  employed, 
because  it  bordered  on  territories  in- 
habited by  people  who  were  not  Jews. 
The  designation  was  still  more  ap- 
propriate in  later  times;  for  the  more 
northern  parts  of  Galilee  became  set- 
tled by  a  very  mixed  population.  In 
the  time  of  our  Saviour,  Galilee  was 
divided  into  two  parts ;  namely,  upper, 
or  northern,  and  lower,  or  south- 
ern. 

IG.  Sat  in  darkness  ;  were  destitute 
of  religious  knowledge  and  true  hap- 
piness. 11  Saw  great  light ;  received 
advantages  for  acquiring  religious 
knowledge  and  bliss.  The  Saviour 
was  '•'  the  light  of  the  world."  Any 
region  to  which  he  should  come,  as  the 
teacher  and  redeemer  of  men,  might 
indeed  be  considered  as  highly  favored, 
for  it  would  enjoy  light  from  heaven. 
II  Region  and  shadow  of  death.  These 
words  express,  though  in  a  stronger 
manner,  the  same  ideas  as  are  expressed 
by  the  word  darkness,  in  the  former 
part  of  the  verse.  Shadow  of  death  is 
equivalent  to  deathshade,  or  deathlike 
shade;  darkness  like  that  of  death, 
utter  destitution  of  moral  and  religious 
good. 

Notice,  1.  How  great  is  the  priv- 
il(>ge  of  living  where  the  light  of  the 
gospel  shines  !  Com])are  our  privileges 
with  the  moral  condition  of  heathen 
nations. 

2.  How  cheering  is  the  thought  that 
the  gospel,  the  lamp  of  life,  is  to  shine 
over  all  the  regions  of  moral  night  on 
earth  ! 


17.  Repent; — the  hingdcm  of  hear 
en.     See  on  3  :  2.. 


CHAPTER   IV. 


51 


.18  And  Jesus,  walking  by  the 
sea  of  Galilee,  saw  two  brethren, 
Simon  called  Peter,  and  Andrew 
his  brother,  casting  a  net  into 
the  sea :  for  they  were  fishers. 

19  And  he  saith  unto  them, 
Follow^  me,  and  I  will  make  you 
fishers  of  men. 

20  And  they  straightway 
(eft  their  nets,  and  followed 
him. 

21  And  going  on  from  thence, 
he  saw  other  two  brethren, 
James  the  son  of  Zebedee,  and 
John  his  brother,  in  a  ship  with 


18.  -Sea  of  Galilee;  called  also  the 
sea  of  Tiberias  (John  6:1.  21  :  1) ; 
the  lake  of  Gennesaret  (Luke  5:1); 
and,  in  the  Old  Testament,  the  sea  of 
Chinnereth  (Num.  34  :  11) .  This  lake, 
or  inland  sea,  is  between  twelve  and 
sixteen  miles  long,  and  five  broad.  Its 
waters  are  pure  and  sweet,  and  it 
abounds  in  fish.  It  is  situated  in  a  very 
pleasant  region,  from  the  hills  of  which 
many  rivulets  descend. 

19.  Fisheis  of  men;  a  sufficiently 
clear  intimation,  that  he  designed  to 
employ  them  in  promoting  his  cause. 

22.  The  skip ;  a  small  fishing  ves- 
sel. \\  Folloiced  kint.  At  this  time, 
probably,  the  disciples  mentioned  in 
the  18th  and  21st  verses,  abandoned 
their  occupation,  as  a  stated  pursuit, 
and  became  constant  attendants  on  Je- 
sus. At  an  earlier  period  (see  John  1 : 
40,  &c.),  Andrew,  Simon  Peter,  and 
Philip,  seem  to  have  been,  in  a  pecu- 
liar manner,  attached  to  Jesus.  But, 
probably,  the  invitation,  or  command, 
given  at  that  more  early  period,  was  de- 
signed only  to  secure  their  attendance 
for  a  short  time  ;  and  they  returned  to 
their  employment  for  a  subsistence. 
At  the  time  of  which  Matthew  here 
speaks,  the  persons  named  were  more 
specially  called  by  the  Saviour  to  be 
his  constant  attendants. 

The  account  here  given  by  Matthew 
corresponds  to  the  account  given  by 
Mark   (1:  16— 20),  and  by  Luke   (5: 


Zebedee  their  father,  mend- 
ing their  nets ;  and  he  called 
them. 

22  And  they  immediately  left 
the  ship  and  their  father,  and 
followed  him. 

23  And  Jesus  went  about  all 
Galilee,  teaching  in  their  syn- 
agogues, and  preaching  the  gos- 
pel of  the  kingdom,  and  healing 
all  manner  of  sickness,  and  all 
manner  of  disease  among  the 
people. 

24  And  his  fame  went 
throughout   all  Syria ;  and  they 


1 — 11).  Luke  gives  a  more  particular 
statement  than  the  other  writers.  By 
comparing  the  several  accounts,  it 
would  seem  that  Jesus  went  on  board 
of  Simon's  boat,  and  from  that  taught 
the  people.  He  then  directed  that  the 
boat  should  be  put  off  into  the  sea  for 
fishing.  After  taking  a  remarkable 
draught  of  fi:shes,  Simon  and  Andrew 
were  called  from  their  employment,  to 
follow  Jesus.  Shortly  after  this,  as 
Jesus  was  walking  along  the  shore,  he 
saw  James  and  John  in  their  father's 
boat,  and  in  a  similar  manner  called 
them. 

23.  Synagogues  ;  Jewish  houses  of 
worship.  The  temple  was  in  Jerusa- 
lem ;  but,  for  the  convenience  of  the 
people,  smaller  houses  were  erected  for 
worship  in  various  places.  ||  Gospel  of 
the  kingdom.  The  word  translated 
gospel  properly  means  glad  tidings, 
joyful  announcement.  Preaching  the 
gospel  here  means  announcing  the 
glad  tidings.  The  kingdom  here 
means  the  reign  of  God,  or  of  heaven  — 
a  term  signifying  the  Messiah's  admin- 
istration. See  on  3:  2.  The  whole 
phrase,  preaching  the  gospel  of  the 
kingdom,  means,  announcing  the  joy 
ful  nexcs  of  the  reign  of  God,  that  is, 
of  the  Messiah's  having  come.  See 
Introductory  Explanations,  I., 
On  the  meaning  of  the  word  Gospel , 
page  xiii.  of  this  volume. 

24.  Syria;   the  country  north  and 


52 


MATTHEW. 


brought  unto  him  all  sick  peo- 
ple that  were  taken  with  divers 
diseases  and  torments,  and 
those  which  were  possessed 
with  devils,  and  those  which 
were  lunatic,  and  those  that  had 
the  palsy  ;  and  he  healed  them. 
25   And   there  followed    him 


north-east  of  Palestine.  ||  Possessed 
with  devils.  The  word  demons,  that 
is,  evil  spirits,  would  be  more  suitable 
than  the  word  devils.  The  New  Tes- 
tament, in  the  original,  makes  a  dis- 
tinction between  the  Devil,  who  is  the 
chief  of  the  fallen  spirits  (Matt.  12 : 
24.  25:  41),  and  demons,  or  evil 
spirits,  who  are  subject  to  him.  It  is 
the  demons  who  are  represented  as 
entering  into  persons  and  possessing 
them.  [|  Lunatic;  persons  afflicted 
with  epilepsy,  or  with  derangement, 
whose  disorder  was  supposed  to  in- 
crease in  strength  with  the  increase 
of  the  moon.  |1  Palsy.  Under  the 
general  name  of  palsij,  many  infirmi- 
ties were  comprehended.  1.  The  apo- 
plexy, a  paralytic  shock  which  affected 
the  whole  body.  2.  The  hemiplegy, 
which  paralyzed  only  one  side  of  the 
body.  3.  The  paraplegy,  which  par- 
alyzed all  the  parts  below  the  neck. 
4.  The  catalepsy,  a  contraction  of  the 
muscles  in  the  whole,  or  in  a  part,  of 
the  body.  If  a  person's  hand,  for  in- 
stance, when  struck  with  it,  was  ex- 
tended, he  was  unable  to  draw  it  back  ; 
if  not  extended,  when  struck  with  it, 
he  was  unable  to  extend  it.  It  became 
diminished  and  dried  up.  5.  The 
cramp.  The  limbs,  when  seized  with 
the  cramp,  remained  immovable, 
sometimes  turned  in,  and  sometimes 
out,  in  the  same  position  as  when  they 
were  first  seized. 

25.  The  names  of  places  mentioned 
in  this  verse  have  already  been  noticed, 
and  the  places  may  be  seen  on  the  Map, 
With  the  exception  of  Decapolis.  This 
word  is  commonly  explained  as  signi- 
fying a  district  containing  ten  cities 
(the  word  deka  in  the  Greek  language 
meaning  ten,  and  polis,  a  city).  In 
the  enumeration  of  these  cities,  writers 


great  multitudes  of  people  from 
Galilee,  and  from  Decapolis, 
and  from  Jerusalem,  and  from 
Judea,  and  from  beyond  Jor- 
dan. 

CHAPTER   V. 

AND  seeing  the  multitudes, 
he  went  up  into  a  moun- 


are  not  agreed ;  and  the  accounts  given 
of  the  name  are  not  satisfactory.  The 
cities  commonly  named  did  not  lie  in 
the  same  region  of  country,  but  were 
considerably  distant  from  each  other. 
Josephus,  the  Jewish  historian,  men- 
tions Scythopolis  as  one  of  them,  a 
city  which  was  on  the  west  side  of  the 
Jordan  ;  the  other  cities  were  on  the 
east.  Decapolis  may  be  regarded  as  a 
region  beyond,  that  is,  east  of,  the  Jor- 
dan, embracing  several  cities ;  and 
these  cities  were  inhabited  principally 
by  people  who  were  not  Jews. 

Observe,  1.  A  worthy  example  of 
prompt  obedience  to  Jesus,  vs.  20, 
22. 

2.  The  devotion  of  Jesus  to  his  offi- 
cial work.  V.  23.  Compare  also  John 
4:34. 

3.  The  benevolence  of  Jesus,  v.  24. 
Compare  Acts  10  :  38. 

It  is  also  a  painful  reflection,  and 
one  which  ought  to  excite  vs  to  self- 
examination,  that,  while  multitudes 
were  attracted  to  Jesus  (v.  25),  very 
few,  comparatively,  became  "  disciples 
indeed."  John  8:  31. 

CHAPTER  V. 

In  this  chapter  and  the  two  following 
ones,  Matthew  has  recorded  what  is 
called  the  sermon  on  (he  mount.  Luke 
has  also  presented  (6  :  20 — 49)  the  same 
discourse  substantially,  though  in  a 
smaller  compass.  The  company  to 
which  it  was  delivered,  and  the  event 
related  as  occurring  just  after,  lead  to 
the  conclusion,  that  both  Matthew 
and  Luke  record  the  same  discourse. 
Compare  Matt.  4 :  24.  25,and  5:1.  with 
Luke  6  :  17 ;  and  Matt.  8  :  5—13,  with 
Luke  7  :  1 — 10.  There  is  an  apparent 
disagreement  between  the  two  evange^ 


CHAPTER   V. 


53 


tain ;  and  when  he  was  set,  his 
disciples  came  unto  him  : 

2  And  he  opened  his  mouth, 
and  taught  them,  saying, 

3  Blessed    are    the   poor    in 


lists  ;  namely,  Matthew  speaks  of  Je- 
sus going  up  the  mountain  so  as  to 
address  the  people ;  but  Luke  says, 
that  Jesus,  having  spent  a  night  in 
prayer  on  a  mountain  (6:  12),  came 
down  and  stood  in  the  plain  (6:  17), 
and,  without  mentioning  any  change  of 
place,  proceeds  to  speak  of  his  address- 
ing the  company.  This  disagreement, 
however,  is  only  apparent,  and  can  be 
easily  reconciled.  Luke  says,  that  Je- 
sus retired  to  a  mountain,  and  spent  the 
night  in  prayer ;  that  he  came  down  in 
the  morning,  and  exercised  his  healing 
power  on  tlie  many  sick  that  were 
among  the  multitude  (6  :  17 — 19)  ;  and 
Matthew  mentions  the  additional  cir- 
cumstance, that  Jesus  again  repaired 
to  a  suitable  spot  on  the  mountain. 
Luke  says  nothing  in  opposition  to 
this ;  he  only  omits  to  mention  it. 

By  further  comparing  Matthew  with 
Luke,  it  would  appear,  that,  a  short  time 
before  addressing  the  multitude,  Jesus 
formally  selected  his  apostles.  Some 
he  appears  to  have  selected  previously 
(Matt.  4  :  18—22) ;  he  now  completed 
the  number  of  twelve.  Matthew  gives 
no  intimation  of  the  time  when  the 
whole  number  of  the  twelve  was  filled 
up.  He  barely  mentions  the  names  of 
the  apostles  on  another  occasion,  when 
he  was  about  to  give  an  account  of  the 
instructions  which  they  received  pre- 
viously to  being  sent  forth  as  the 
Messiah's  heralds.     Matt.  10  :  2—4. 

By  bearing  in  mind  the  circum- 
stance, that  Jesus  had  before  him  his 
twelve  apostles,  selected  for  his 
special  service,  and  a  multitude  of 
other  persons,  some  of  whom,  doubt- 
less, were  gladly  receiving  instruction, 
and  others  were  drawn  by  curiosity 
and  by  desire  that  their  sick  friends 
might  be  cured,  we  shall  see  how  ap- 
propriate was  his  discourse  in  all  its 
parts.  The  apostles,  in  view  of  their 
work,  needed  cautions  and  encourage- 
ment; many  of  the  multitude  needed 
5^ 


spirit :  for  theirs  is  the  king- 
dom of  heaven. 

4  Blessed  are  they  that 
mourn  :  for  they  shall  be  com- 
forted. 

warning  on  various  points ;  and  all 
needed  better  and  more  enlarged 
views  of  the  nature  of  true  religion, 
and  of  the  design  of  the  Messiah. 

1.  Tlie  multitudes ;  the  people  spo- 
ken of  in  4  :  25.  |j  A  mountain;  the 
mountain  on  which  he  had  spent  the 
preceding  night  in  prayer.  See 
Luke  () :  12.  It  was  probably  some 
elevation  in  the  neighborhood  of 
Capernaum ;  for  he  entered  Caperna- 
um soon  after  finishing  the  discourse. 
See  Matt.  8  :  5.  Luke  7:1.  ||  JVheri 
he  was  set;  having  taken  a  seat. 
Such  was  the  custom  in  teaching 
among  the  Jews.  Compare  Luke  4  : 
20. 

3.  Blessed;  truly  happy.  The  ob- 
ject of  our  Saviour  in  these  introduce 
tory  verses  was,  to  correct  the  pre- 
vailing erroneous  notions  respecting 
true  happiness,  and  to  show  in  what 
it  really  consists.  ||  The  poor  in 
spirit;  those  whose  temper  of  mind 
corresponds  to  a  condition  destitute 
of  worldly  advantages;  those  who  are 
lowly,  conscious  of  ignorance  and  un- 
worthiness;  that  is,  the  humble  in 
mind.  Such  are  truly  happy  in  con- 
trast with  the  proud,  the  great,  those 
who  are  aspiring  after  the  honors  of 
this  world.  [|  Kingdom  of  heaven; 
the  Messiah's  reign,  commenced  on 
earth,  and  consummated  in  the  world 
of  glory.  To  the  lowly  in  mind,  not 
to  the  proud  and  aspiring,  belong  the 
blessings  of  the  Messiah's  administra- 
tion, both  in  this  life  and  in  the  life  to 
come.     See  on  3  :  2. 

4.  They  that  mourn.  The  word 
here  used  in  the  original  is  applicable 
to  persons  in  sorrowful  circumstances, 
in  affliction.  The  idea  is,  truly  happy 
are  persons  in  adversity,  rather  than 
the  prosperous.  |j  Comforted.  The 
tendency  of  afflictions  is,  to  lead  men 
to  the  proper  source  of  abiding  conso- 
lation. Many,  when  they  are  afflict- 
ed, do  not  obtain    true   consolation  ; 


54 


MATTHEW. 


5  Blessed  are  the  meek :  for 
-hey  shall  inherit  the  earth. 

6  Blessed  are  they  which  do 
hunger  and  thirst  after  right- 
eousness :  for  they  shall  be  filled, 

still,  a  state  of  affliction  is  more  favor- 
able for  obtaining  everlasting  bliss, 
than  a  state  of  prosperity.  In  the 
ffeneral  idea  of  affliction,  mourning 
for  sin  may  be  included ;  and  the  call 
to  repentance  had  been  so  distinctly 
made  on  previous  occasions,  that  the 
Saviour's  hearers  could  be  in  no  uncer- 
tainty respecting  its  necessity.  His 
object,  however,  on  the  present  occa- 
sion, seems  to  have  been  not  so  much 
to  show  the  need  of  repentance,  as  to 
unfold  some  other  great  principles  of 
his  religion,  and  to  show  wherein 
man's  true  happiness  consists.  The 
Jews  had  associated  great  worldly 
honor  and  happiness  with  the  coming 
of  the  Messiah ;  Jesus  wished  to  draw 
away  their  minds  from  such  expecta- 
tions, to  lead  them  to  spiritual  views, 
and  to  a  suitable  indifference  as  to  the 
honors  and  prosperity  of  this  world, 
and  thus  to  correct  their  false  notions 
of  bliss  and  of  the  Messiah's  reign. 

5.  The  meek  ;  the  gentle,  the  kind, 
the  forgiving.  Truly  happy  will  such 
be  esteemed,  when  contrasted  with 
the  angry,  the  harsh, and  the  unrelent- 
ing. Compare  Luke  9  :  5] — 56.  \\They 
shall  inherit  the  earth;  more  properly, 
the  land.  This  expression  appears  to 
have  been  a  proverbial  one  among  the 
Jews,  indicative  of  consummate  bliss. 
Compare  Ps.  37:  9,  11,22,  29.  Its 
origin  was  this :  God  had  promised  to 
Abraham  that  his  posterity  should 
eventually  possess  the  land  in  which 
he  was  sojourning.  Gen.  13:  14 — 17. 
15:  18.  17:  8.  Acts  7:  5.  This 
promise  was  repeated  to  Isaac  (Gen. 
26 :  3,  4),  and  to  Jacob  (Gen.  28  :  13, 
14).  Thus  it  came  to  be  the  object  of 
desire  and  expectation  to  their  descen- 
dants, and  they  regarded  the  posses- 
sion of  the  promised  land  as  combining 
every  good  thing,  and  as  a  pledge  of 
the  divine  faithfulness  and  of  prosper- 
*ty.  The  expression  was  used,  as  we 
ee  in  the  37th  Psalm,  after  the  people 


7  Blessed   are  the   merciful 
for  they  shall  obtain  mercy. 

8  Blessed  are  the  pure  in 
heart:  for  they  shall  see 
God. 


had  become  settled  in  the  land,  and  in 
V.  11th,  appears  to  be  of  the  same  im- 
port as  the  expression,  delighting  them- 
selves in  the  abundance  of  peace,  or 
prosperity.  The  idea,  then,  expressed 
by  our  Saviour  is.  Truly  happy  are  the 
meek  ;  for  they  shall  enjoy  special  to* 
kens  of  divine  regard.  It  is  well  to 
NOTICE  here,  that  one  of  the  most 
interesting  and  affecting  representa- 
tions which  the  Saviour  makes  of  him- 
self is,  "  I  am  meek  and  lowly  in 
heart."    Matt.  11:  29. 

6.  Hunger  and  thirst;  earnestly 
desire,  as  a  man  hungry  and  thirsty 
desires  food  and  drink.  |1  Righteous- 
ness ;  holiness,  uprightness  in  the  most 
extensive  sense,  in  heart  and  life,  to- 
wards God  and  towards  man.  ||  Fill- 
ed ;  satisfied.  As  a  hungry  man  de- 
rives satisfaction  from  food,  so  they 
shall  obtain  satisfaction  by  receiving 
the  object  of  their  desires. 

7.  The  merciful;  the  compassion- 
ate; those  who  are  inclined  to  pity, 
and  are  considerate  of  others'  wants 
and  welfare ;  not  overbearing,  nor 
heedless  of  others'  interests  :  such  a 
man  as  is  described  in  Ps.  112:  4,  5, 
9.  Compare  Luke  10:  30— 37.  \\They 
shall  obtain  mercy.  Compare  Ps.  41 : 
1 — 3.  Both  God  and  man  will  show 
them  favor.  A  uniformly  merciful 
disposition,  manifested  in  the  ordinary 
concerns  of  life  as  well  as  on  signal 
occasions,  in  private  as  well  as  in  pub- 
lic, to  inferiors  and  to  the  neglected 
as  well  as  to  others,  cannot  but  be  ac- 
ceptable to  reflecting  men  and  to  God. 
A  man  well  known  to  be  merciful 
seldom  meets  with  insult  and  neglect. 

8.  The  pure  in  heart ;  the  sincerely 
upright  and  pious,  whose  hearts  cor- 
respond to  their  outward  profession  of 
love  to  God ;  of  whose  hearts  Om 
niscience  can  approve,  as  men  approve 
of  their  lives  :  such  men  as  was  Na- 
thanael.  John  1 :  47.  1|  They  shall  see 
God  ;  they  shall  enjoy  the  special  fa- 


CHAPTER  V. 


55 


9  Blessed  art  the  peace- 
makers :  for  they  shall  be  called 
the  children  of  God. 

10  Blessed  are  they  which  are 
persecuted  for  righteousness' 
sake :  for  theirs  is  the  kingdom 
of  heaven, 

1 1  Blessed  are  ye  when  men 
shall  revile  you,  and  persecute 
you^  and  shall  say  all  manner  of 
evil  against  you  falsely,  for  my 
sake. 


vor  of  God.  Tn  the  East,  kings  very 
rarely  made  their  appearance  in  public ; 
and  in  some  countries,  to  go  into  the 
presence  of  a  monarch  without  being 
expressly  invited,  would  expose  a  per- 
son to  death.  See  Esther  4 :  11. 
Hence,  to  be  admitted  to  the  presence 
of  the  king,  was  a  very  propitious  cir- 
cumstance. The  expression,  there- 
fore, to  see  God,  is  equivalent  to  the 
expression,  to  enjoy  his  favor. 

9.  The  peace-makers;  those  who 
are  ready  to  interpose  their  kind  offices 
for  maintaining  mutual  peace,  and  for 
restoring  harmony  when  it  has  been 
interrupted.  \\  Children  of  God.  They 
resemble  God  in  their  disposition,  and 
will  be  acknowledged  and  treated  by 
him  as  his  children.  The  spirit  of 
peace  and  good  will,  uniformly  cher- 
ished amid  provocations  as  well  as  in 
other  circumstances,  is  no  slight  evi- 
dence of  a  person's  being  under  the 
influence  of  pure  religion.  The  spirit 
of  discord  and  war,  whether  on  a  laYge 
scale  or  a  small  one,  finds  no  counte- 
nance in  the  principles  of  Him,  who  is 
appropriately  styled  Prince  of  peace. 

10.  The  kingdom  of  heaven.  See  on 
v.  3. 

12.  The  prophets,  &c.;  such  as  Eli- 
jah (1  Kings  18:  17.  19:  1—18.  21: 
20);  Elisha(2Kings2:  23);  Jeremiah 
(Jer.2U:  2,  10.  26:  8—15.  32:  3. 
37:  11—15.  38:  4—13);  Daniel  (Dan. 
6:  1—17). 

Such  declarations  as  are  contained 
in  these  introductory  verses,  were  well 
adapted  to  excite  the  attention  of  the 
people,  as  containing  new  sentiments; 


12  Rejoice,  and  be  exceeding 
glad  :  for  great  is  your  reward 
in  heaven :  for  so  persecuted 
they  the  prophets  which  were 
before  you. 

13  Ye  are  the  salt  of  the 
earth :  but  if  the  salt  have  lost 
his  savor,  wherewith  shall  it 
be  salted?  it  is  thenceforth 
good  for  nothing,  but  to  be 
cast  out,  and  to  be  trodden 
under  foot  of  men. 


to  correct  false  notions,  so  generally 
indulged,  concerning  human  happiness 
and  concerning  the  design  of  the 
Messiah's  coming ;  to  lead  the  people 
to  spiritual  views  and  to  a  just  estimate 
of  holiness  and  of  heavenly  good. 

13.  It  would  now  seem  that  the 
Saviour  directed  his  remarks  more 
particularly  to  those  whom  he  designed 
soon  to  send  forth  as  his  heralds  and 
as  teachers  of  his  religion  ;  while  yet 
the  thoughts  expressed  would  also  be 
applicable  to  all  his  followers.  The 
salt  of  the  earth.  Salt  has  a  purifying 
and  preserving  efficacy.  So  it  would 
be  incumbent  on  the  apostles,  by 
teaching,  and  on  all  the  disciples,  by 
example,  to  exert  a  salutary  influence 
on  the  sentiments  and  characters  of 
men.  \\  Lost  his  savor  ;  become  taste- 
less and  powerless.  The  salt  found 
in  the  Valley  of  Salt,  near  Aleppo  in 
Syria,  loses  its  saltness  by  exposure  to 
thesun, rain, and  air.  The  saltmadein 
Judea  from  the  water  of  the  Dead  Sea 
was  probably  liable  to  be  thus  spoiled. 
It  may  be  proper  to  remark  here,  that 
the  word  his  is  used  throughout  the 
Bible,  with  reference  to  things,  as 
well  as  to  persons,  [j  IVficrewith  shall 
it  he  salted?  how  can  it  be  endued 
with  a  saline  quality,  and  become 
useful  for  the  purposes  of  salt .''  as 
much  as  to  say,  it  is  valueless,  and 
will  be  rejected.  So  the  apostles  and 
other  disciples,  unless  religious  truth 
and  holy  principles  dwelt  in  them, 
would  be  vjilueless  as  to  salutarv  re- 
ligious influence,  and  would  bruig  on 
themselves  the  disapprobation  of  God. 


56 


MATTHEW. 


14  Ye  are  the  light  of  the 
world.  A  city  that  is  set  on  a 
hill  cannot  be  hid. 

15  Neither  do  men  light  a 
candle,  and  put  it  under  a 
bushel,  but  on  a  candlestick ; 
and  it  giveth  light  unto  all  that 
are  in  the  house. 


14.  The  light  of  the  world.  The 
darkness  of  moral  and  religious  igno- 
rance had  covered  the  earth ;  but  by 
means  of  the  apostles  of  Jesus,  the 
light  of  truth  was  to  shine  on  the 
world.  Jesus  was  emphatically  "  the 
light  of  the  world."  John  9:5.  8 :  12. 
In  an  inferior  sense,  his  disciples  also 
were  the  light  of  the  world,  for  they 
were  to  communicate  to  men  the  truths 
of  his  religion.  ||  A  city  that  is  set  on 
V.  hill  cannot  he  hid.  So  the  disciples 
of  Christ  would  attract  notice. 

15.  Ji  candle;  more  in  accordance 
with  Eastern  customs,  a  lamp.  ||  Bush- 
el; any  large  measure.  )^  Candlestick ; 
•amp-stand. 

Id.  Glorify  your  Father;  ascribe 
^»raise  to  God.  The  holy  and  useful 
/ives  of  the  Saviour's  followers  reflect 
praise  on  the  religion  which  they  pro- 
fess, and  thus  cause  honor  to  be  paid 
to  God,  from  whom  this  religion  pro- 
ceeded. 

17.  The  divine  teacher  next  proceed- 
ed to  correct  some  of  the  erroneous 
views  of  moral  and  religious  duty 
which  had  been  handed  down  from 
former  times,  and  which  were,  in  his 
day,  maintained  by  the  Scribes  and 
Pharisees,  the  religious  guides  of  the 
people.  These  views  arose  chiefly 
from  a  wrong  interpretation  of  the 
Mosaic  statutes,  and  from  the  authority 
of  certain  traditions.  Jesus  maintain- 
ed the  immutable  nature  of  the  funda- 
mental principles  enforced  in  the 
books  of  the  Old  Testament ;  correct- 
ed certain  erroneous  views  of  those 
principles ;  showed  the  very  broad  and 
extensive  application  of  them ;  and 
gave  such  additional  precepts,  in  re- 
gard to  them,  as  the  more  elevated 
and  complete  nature  of  his  religion 
rendered  necessary.      To  destroy  ;  to 


16  Let  your  light  so  shine 
before  men,  that  they  may  see 
your  good  works,  and  glorify 
your  Father  which  is  in  heaven. 

17  Think  not  that  I  am  come 
to  destroy  the  law  or  the  proph- 
ets :  I  am  not  come  to  destroy, 
but  to  fulfil. 


abrogate,  to  render  null  and  void. 
II  The  law  or  the  prophets  ;  the  writings 
of  the  Old  Testament;,  as  divided  into 
the  law  of  Moses,  or  the  Pentateuch, 
and  the  prophetical  books,  or  the  rest 
of  the  Old  Testament.  Compare 
Matt.  12:  5.  Luke  2:  23.  16:  29, 
31.  24  :  27,  44.  Though  Jesus  came 
as  the  predicted  king,  and  acknowl- 
edged not  the  authority  of  the  Scribes 
and  Pharisees,  at  that  time  the  reli- 
gious teachers;  though  he  stood  by 
himself,  and  gave  instructions  and 
precepts  on  his  own  authority,  —  yet 
he  did  not  annul  the  great  principles 
contained  in  the  law  of  Moses  and  in 
the  writings  of  the  prophets.  ||  To 
fulfil ;  to  fill  up,  to  complete,  to  carry 
out  to  perfection,  and  leave  nothing  to 
be  added  or  to  be  altered.  All  reli- 
gious teachers  who  had  preceded  the 
Messiah  had  left  much  incomplete, 
both  as  to  the  statement  of  principles, 
and  the  manifestation  of  the  principles 
in  actual  practice.  It  was  reserved 
for  the  Messiah  to  present  the  full 
light,  of  which  before  only  some 
glimpses  had  been  discerned.  The 
dispensation  by  Moses  and  the  proph- 
ets was  preparatory  to  that  of  the 
Messiah,  looking  forward  to  it,  and 
having  reference  to  it,  as  the  grand 
completion  of  the  whole  scheme  of 
divine  revelation.  The  Messiah  came, 
then,  not  to  annul,  but  to  complete ; 
not  to  abrogate  any  fundamental  reli- 
gious principles,  but  to  carry  out  those 
principles  to  perfection.  Whatever 
v/as  abrogated  by  the  Messiah's  com- 
ing was  merely  of  an  external,  cir- 
cumstantial nature,  and  was  abroga- 
ted on  the  ground  of  having  answered 
all  its  purposes,  andof  havmg  become 
needless,  now  that  He  had  come,  for 
whose  coming  they  were  preparatory. 


CHAPTER  V. 


57 


18  For  verily  I  say  unto  you, 
Till  heaven  and  earth  pass, 
one  jot  or  one  tittle  shall  in  no 
wise  pass  from  the  law,  till  all 
be  fulfilled. 

19  Whosoever  therefore 
shall  break    one    of  these  least 

That  our  Saviour  had  reference  here 
to  the  moral,  and  not  to  the  ceremo- 
nial, part  of  the  Old  Testament,  ap- 
pears from  the  illustrations  contained 
in  the  following  verses  (21 — 48). 

IS.  Verily  ;  truly,  certainly.  ||  Heav- 
en and  earth;  the  visible  uni- 
verse. See  Gen.  1  :  1.  2  :  1.  |i  Pass; 
pass  away,  perish.  The  expression 
till  heaven  and  earth  pass  away,  is 
similar  to  ours,  till  the  world  shall  end, 
or,  as  long  as  the  xoorld  stands.  It  was 
a  received  opinion  among  the  Jews, 
that  the  earth  would  never  be  totally 
destroyed,  but  would  at  some  time  be 
renovated,  and  in  this  renewed  form 
exist  forever.  To  say,  then,  that  a 
thing  would  not  take  place  till  heaven 
and  earth  pass  away,  was  the  same  as 
saying,  it  will  never  take  place.  See 
Luke  16 :  17.  Ij  Jot.  The  Greek 
word  here  employed  corresponds  to 
the  name  of  the  smallest  Hebrew 
letter,  and  means  the  smallest  thing. 
II  Tittle;  a  very  small  point,  by  which 
certain  Hebrew  letters  are  distinguish- 
ed from  others ;  they  being  in  other 
respects  alike.  The  idea  expressed  by 
each  of  these  words  is,  the  very  small- 
est part.  II  From  the  law ;  from  the 
religion  enforced  in  the  Old  Testa- 
ment. Compare  the  word  laio  in  the 
preceding  verse.  The  declaration  of 
the  Saviour  is,  that  not  the  smallest 
thing  recognized  in  the  fundamental 
moral  principles  of  the  Old  Testament 
can  be  annulled.  |1  Till  all  he  fulfilled; 
till  the  whole  design  of  the  law  be 
effected,  its  promises  be  fulfilled,  its 
threatenings  performed,  its  precepts 
honored  either  by  obedience  or  by 
punishment  for  disobedience.  This 
phrase  is  regarded  by  some  as  a  mere 
repetition,  in  another  form,  of  the  idea 
expressed  by  the  words  till  heaven  and 
earth  pass  away.     Its  meaning,  then, 


commandments,  and  shall  teach 
men  so,  he  shall  be  called  the 
least  in  the  kingdom  of  heaven  : 
but  whosoever  shall  do  and 
teach  them,  the  same  shall  be 
called  great  in  the  kingdom  of 
heaven. 

if  this  be  the  right  view,  might  be  ex- 
pressed by  the  phrase  till  all  things 
are  done,  or  till  every  thing  is  done 
loith.  The  same  words,  however,  in 
the  original,  occur  in  Luke  21 :  32, 
and  nearly  the  same  in  Matt.  24 :  34, 
and  Mark  13 :  30,  in  such  a  manner  as 
rather  to  favor  the  view  first  presented. 
19.  Least  commandments.  The 
Saviour  did  not,  in  his  own  judgment, 
apply  the  word  least  to  any  of  the  di- 
vine commands ;  but  here  adopted  the 
method  of  speaking  which  was  com- 
mon among  the  Pharisees.  They  di- 
vided the  commands  into  the  small 
and  the  great,  the  weighty  and  the 
light.  And  in  making  these  distinc 
tions,  they  were  inclined  to  enforce 
the  tithing  of  mint,  and  anise,  and  cum- 
in, and  other  external  things,  and  to 
pass  over  justice,  mercy,  and  the  love 
of  God.  See  Matt.  23 :  IG,  18,  23, 
25.  Luke  11 :  42.  Hence,  to  some 
of  the  divine  commands  they  could 
attach,  when  it  suited  their  conve 
nience,  the  disrespectful  epithet  least, 
that  is,  not  worthy  of  much  regard ; 
and  they  would  lead  others  thus  to 
view  and  to  treat  the  precepts  of  God. 
But  the  Saviour  declared,  that  lie  who 
should  thus  treat,  in  his  own  practice 
and  by  his  teaching,  the  commands  of 
God,  would  be  regarded  and  treated 
in  a  similar  manner  in  the  new  dis- 
pensation which  was  now  introduced ; 
that  is,  he  should  be  held  as  not  wor- 
thy of  regard,  but  as  deserving  re- 
jection. As  he  treated  God's  law,  so, 
in  the  new  dispensation,  he  would 
himself  be  treated ;  he  would  be 
counted  as  least,  as  unsuitable  to  en- 
joy the  blessings  and  honors  of  the 
Messiah's  administration.  H  hi  the 
kingdom  of  heaven ;  the  Messiah's 
reign,  the  new  dispensation.  The 
Saviour  did  not  say,  such  a  person  may 


58 


MATTHEW. 


20  For  I  say  unto  you,  That, 
except  your  righteousness  shall 
exceed  the  righteousness  of  the 
scribes  and  Pharisees,  ye  shall 
in  no  case  enter  into  the  king- 
dom of  heaven. 

be  admitted  into  heaven,  and  there 
considered  as  the  least  in  the  world 
of  glory.  He  meant,  as  appears  by 
the  preceding  remarks,  such  a  person 
shall  be  accounted  unsuitable  to  be 
among  the  Messiah's  subjects  ;  he  shall 
be  rejected  from  them.  Of  course, 
such  a  person  cannot  be  admitted  into 
the  state  of  glory  which  is  the  com- 
pletion of  the  Messiah's  administra- 
tion. II  Great  in  the  kingdom  of 
heaven.  The  word  great  is,  here,  the 
contrast  of  the  word  least  in  the  for- 
mer part  of  the  verse.  The  idea  is, 
he  shall  he  held  of  great  account; 
that  is,  suitable  to  be  approved, 
acknowledged  by  the  Messiah,  and 
admitted  to  the  blessings  which  he 
bestows  here  and  hereafter.  As  such 
a  person  treats  the  divine  commands, 
so  he  shall  himself  be  treated.  Ac- 
counting them  all  as  great,  as  worthy 
of  his  reverence  and  obedience,  he 
shall  be  accounted  as  a  suitable  sub- 
ject for  great  honor  and  happiness  in 
the  new  dispensation. 

20.  Your  righteousness ;  integrity 
and  piety.  ||  The  Scribes  and  Phari- 
sees. The  scribes  were  meii  devoted 
to  the  study  and  tlie  teaching  of  the 
law  of  Moses,  and  of  the  traditionary  re- 
ligious precepts.  See  Introductory 
Explanations,  III.  3.  They  and  the 
Pharisees  were  held  in  such  repute  for 
possessing  the  favor  of  God,  as  to  oc- 
casion the  saying,  that  if  only  two  men 
were  to  be  admitted  into  heaven,  one 
would  be  a  scribe  and  the  other  a 
Pharisee.  Their  righteousness,  how- 
ever, was  extremely  defective.  It  was 
merely  external,  while  their  hearts 
were  far  from  upriffhtness.  See  Matt. 
15 :  1—9.  23 :  23,  25,  27, 28.  Consist- 
ing in  an  outside  show,  it  was  intended 
to  procure  applause  from  men,  rather 
than  to  please  God.  Matt.  23:  3,  5, 
14-     It  was  connected  with  harshness 


21  Ye  have  heard  that  it  vva? 
said  by  them  of  old  time.  Thou 
shalt  not  kill ;  and  whosoever 
shall  kill  shall  be  in  danger  of 
the  judgment : 

22  liut  I  say  unto  you,  That 


and  oppression  (Matt.  23  :  4, 14),  and 
with  insatiable  ambition  (Matt.  23  :  6, 
7).  Thus,  in  principle,  in  extent,  and 
in  actual  fruits,  their  righteousness 
was,  in  truth,  of  no  account,  highly  as 
they  were  esteemed  among  men.  A 
better  sort  of  piety  is  demanded  in 
order  to  be  a  true  subject  of  the  Mes- 
siah, and  to  obtain  the  bliss  pertaining 
to  his  administration.  |j  The  kingdom 
of  heaven;  the  Messiah's  reign,  or 
dispensation,  commenced  on  earth, 
perfected  in  the  world  of  glory.  To 
enter  into  this  kingdom  is,  to  be  ad- 
mitted to  a  share  in  its  bliss  and  re- 
wards here  and  hereafter,  as  a  subject 
of  it. 

21.  The  Saviour  descended  to 
particulars,  and  corrected  some  of  the 
prevalent  erroneous  notions  respecting 
the  precepts  of  the  Old  Testament,  and 
gave  illustrations  of  his  fulfilling,  or 
carrying  out  to  complete  fulness,  those 
precepts.  He  made  needed  explana- 
tions and  additions.  By  them  of  old 
time  ;  the  ancients,  teachers  of  a  for- 
mer age.  The  Saviour  did  not  mean 
Moses  and  the  prophets,  but  teachers 
who  arose  some  time  after  them. 
These  teachers  had  grossly  misappre- 
hended the  spirit  of  many  precepts  in 
the  Old  Testament,  and  had  attached 
to  them  modifying  phrases,  and  had  ori- 
ginated, or  perpetuated,  the  tradition- 
al precepts  and  explanations.  Such 
teaching  had  exerted  its  influence 
down  to  the  time  of  Christ.  ||  Thou 
shalt  not  kill.  Ex.20:  13.  ||  Whoso- 
ever shall  kill,  &c.  This  was  an  addi- 
tion, or  explanation,  made  in  subse- 
quent times,  and  it  proceeded  on  the 
principle,  that  the  law  recognized  only 
actual  murder.  The  precept  and  the 
explanation  were  placed  together,  as 
the  rule  of  conduct.  ||  In  danger  of, 
liable  to,  exposed  to.  H  The  judgment. 
Josephus,  the  Jewish  historian,  states^ 


CHAPTER  V. 


59 


whosoever  is  angry  with  his 
brother  without  a  cause,  shall 
be  in  danger  of  the  judgment : 
and  whosoever  shall  say  to  his 


that  in  every  city  there  was  a  tribunal 
of  seven  judges,  with  two  Levites  as 
attending  officers.  This  tribunal  deci- 
ded causes  of  comparatively  small 
moment,  and  is  the  one  here  spoken 
of  The  judgment,  then,  was  an  in- 
ferior tribunal  of  the  Jews. 

22.  Widely  different  is  the  view 
which  Jesus  presented.  So  far  from 
regarding  only  the  outward  act  of  mur- 
der as  forbidden,  and  as  exposing  to 
punishment,  he  declared  that  a  wrong 
state  of  mind,  and  offences  considered 
at  that  time  of  little  moment,  but  yet 
tending  to  the  act  of  killing,  would 
expose  a  person  to  punishment ;  that 
even  causeless  9,nger,  disregarded  as  it 
was  by  those  teachers,  was  a  crime,  in 
the  judgment  of  God,  of  as  great  ill 
desert  as  that  which  they  attached  to 
the  crime  of  murder.  Compare  1  John 
3 :  15.  Brother.  Among  the  Hebrews, 
this  word  was  sometimes  used  with 
much  latitude,  as  equivalent  to  our 
expression  another  person.  Compare 
Heb.  8  :  11,  Lev.  19 :  17 ;  also  Gen.  13 : 
11,  "  the  one  from  the  other;  "  or,  if 
literally  translated, /rom  his  brother; 
26  :  31,  ^'  one  to  another  ;''  in  the  He- 
brew, to  his  brother.  |1  In  danger  of  the 
judgment;  exposed  to  the  tribunal  just 
mentioned.  The  idea  is,  that  causeless 
anger  exposes  to  punishment  as  truly 
as,  according  to  the  decision  of  these 
teachers,  does  the  act  of  killing ;  and 
the  guilt  of  causeless  anger  is  as  great 
as  that  which  these  teachers  ascribe  to 
the  crime  of  killing.  ||  Raca  ;  a  term 
of  contempt,  equivalent  to  blockhead, 
or,  empty  headed,  fool.  It  is  properly 
a  word  derived  from  the  Hebrew  lan- 
guage, expressed  in  Greek  letters,  and 
transferred  to  the  English  language. 
II  The  council ;  that  is,  the  Sanhedrim. 
This  was  the  highest  tribunal  among 
tlie  Jews.  It  consisted  of  seventy-two 
persons,  and  the  acting  high  priest  was 
generally  the  president.  It  was  com- 
posed of  the  most  distinguished  men 
in   the    nation.     Appeals    and    other 


brother,  Raca,  shall  be  in  dan- 
ger of  the  council  :  but  who- 
soever shall  say,  Thou  fool,  shall 
be  in  danger  of  hell  fire. 


weighty  matters  came  before  this  tribu- 
nal. In  the  time  of  Christ,  its  power 
had  been  limited  by  the  Romans  ;  but 
still  it  held  the  right  of  passing  sen- 
tence of  death,  though  the  power  of 
executing  the  sentence  was  lodged 
with  the  Roman  governor. 

The  idea  of  the  Saviour  is,  whoever 
shall  indulge  his  anger  so  far  as  to  use 
the  opprobrious  epithet  Raca  (block- 
head) contracts  guilt  of  such  a  dye  as 
these  teachers  v/ould  ascribe  to  a  crime 
which  would  be  carried  up  to  the  San- 
hedrim, the  highest  court;  and  he  ex- 
poses himself  to  such  an  increase  of 
punishment,  as  that  it  may  be  likened 
to  the  punishment  decreed  by  the  San- 
hedrim, when  compared  with  the  pun- 
ishment decreed  by  the  Judgment. 

Thus  the  Saviour  marks  a  gradation 
of  guilt  and  of  punishment,  while  yet 
he  has  not  described  any  crime  beyond 
anger,  nor  arrived  to  the  point  of  say- 
ing what  murder  deserves.  How  dif- 
ferent from  the  teachers  to  whose  de- 
cisions the  Jews  were  accustomed! 

II  Thou  fool.  The  word  fool  among 
the  Hebrews  was  one  of  the  vilest  ep- 
ithets they  could  employ.  It  did  not  so 
much  imply  a  destitution  of  intellect, 
as  a  destitution  of  every  good  moral 
quality.  See  Ps.  14  :  1.  It  was  equiv- 
alent to  the  terms  impious  wretch, 
denier  of  God  and  all  religion.  It 
implied,  then,  in  the  person  who  used 
it,  when  speaking  to  another,  a  very 
high  degree  of  anger,  so  high  that 
he  was  willing  to  call  upon  him  the 
reprobation  of  God  and  of  man. 
II  Hell  fire.  The  term  in  the  original, 
translated  hell,  is  derived  from  two 
Hebrew  words,  signifying  Valley  of 
Hinnom.  This  was  a  valley  near  the 
southern  wall  of  Jerusalem.  In  a  part 
of  this  valley  was  a  place  called  To- 
pheth,  where,  in  the  later  periods  of 
the  Jewish  kingdom,  children  were 
made  to  pass  through  the  fire  in  sacri- 
fice to  Moloch.  2  Kings  16  :  3.  Jer.  7  : 
31.     In  the  reign  of  Josiah   (2  Kings 


m 


MATTHEW. 


23  Therefore,  if  thou  bring 
thy  gift  to  the  altar,  and  there 
rememberest  that  thy  brother 
hath  aught  against  thee, 

24  Leave  there  thy  gift  before 

23  :  10),  a  reformation  was  effected ; 
and  in  subsequent  times,  the  Jews 
conceived  such  an  abhorrence  of  the 
place,  that  they  made  it  the  receptacle 
of  all  the  filth  and  pollution  of  the 
city ;  and  to  prevent  mischief  from  such 
an  accumulation  of  carcasses  and  other 
putrid  matter,  they  kept  a  fire  burning. 
Hence  the  word  Jire  was  connected 
with  it.  So  odious  did  this  place  be- 
come, and  so  associated  with  every 
thing  bad  and  disagreeable,  that  they 
applied  the  name  of  it  to  the  place  of 
torments  in  a  future  life.  It  is  also 
said,  that  criminals  of  more  than  ordi- 
nary guilt,  who  had  excited  universal 
detestation,  we  re,  after  being  executed, 
cast  unburied  into  this  abominable 
place.  This  was  the  extreme  of  pun- 
ishment and  disgrace.  To  this,  as  the 
very  utmost  extent  of  suffering  on 
earth,  the  Saviour  probably  here  al- 
luded ;  and  thus  would  correct  the  er- 
roneous sentiments  of  the  people,  by 
showing  that  the  indulgence  of  cause- 
less anger  is  regarded  by  God  as  a  very 
heinous  crime,  and  as  leading  to 
most  dire  punishment,  though  such 
indulgence  was  passed  over  by  the 
Jewish  teachers,  and  only  the  act  of 
murder  was  regarded  by  them  as  for- 
bidden by  the  law. 

The  Saviour  here  specified  three 
degrees  of  criminal  anger,  and  three 
corresponding  degrees  of  punishment. 
The  crimes  were  takex  Cognizance  of, 
not  by  the  Jewish  civil  law,  but  by 
God's  spiritual  law  ;  and  the  punish- 
ments would  be  inflicted  by  God.  But 
in  order  to  express  these  different  de- 
grees of  punishment,  reference  was 
made  to  tribunals  and  practices  among 
the  Jews.  The  punishment  expressed 
by  the  words  hell  fire  would  indeed 
be  inflicted  beyond  the  grave  ;  so,  too, 
would  the  punishment  expressed  by  a 
reference  to  the  Council,  or  the  Sanhe- 
drim, and  to  the  Judgment.  This 
is  the  only  passage  in  the  New  Testa- 


the  altar,  and  go  thy  way  ;  first 
be  reconciled  to  thy  brother,  and 
then  come  and  offer  thy  gift. 

25  Agree  with  thine  adver- 
sary   quickly,    while    thou     art 

ment,  in  which  the  words  hell  fire  re- 
late directly  to  the  Valley  of  Hinnoni, 
as  a  representative  merely  of  extreme 
misery  in  the  world  of  woe.  In  other 
passages,  they  refer  directly  to  the 
place  of  torment  beyond  the  grave. 
The  connection  of  the  word  in  differ- 
ent passages  sufficiently  shows  this. 

23.  Since  now  the  cherishing  of  an- 

fer  is  so  great  a  sin,  and  exposes  to  such 
anger,  it  ought  not  for  a  moment  to 
be  indulged ;  and  no  duties,  however 
binding  and  sacred,  ought  to  be  held 
superior  to  the  duty  of  obtaining  recon- 
ciliation, if  we  have  given  any  person 
occasion  to  be  unpleasantly  affected 
towards  us.  The  teaching  of  the  Phar- 
isees gave  no  such  prominence  to 
an  upright  state  of  heart.  Gift  to 
the  altar.  Much  of  the  religious  ob- 
servances of  the  Jews  consisted  in 
making  offerings  to  God,  and  in  sac- 
rifices, which  were  brought  to  the 
altar.  ||  Thy  brother;  any  person,  as 
in  22d  verse.  ||  Hath  aught  against 
thee;  has  just  cause  to  find  fault  with 
thee.  If  thou  art  conscious  of  having 
done  him  wrong,  and  hast  thus  aliena- 
ted his  affections. 

24.  Go  thy  tcay ;  that  is,  to  the 
person  wronged.  Wait  not  to  make 
the  offering  j  for  it  will  be  unacceptable 
to  God,  if  presented  in  a  spirit  of  un- 
kindness  towards  any  man.  ||  Be  rec- 
onciled ;  prevail  on  him,  by  suitable 
acknowledgments,  and  whatever  else 
is  necessary,  to  be  reconciled  to  thee  ; 
regain  his  favor.  A  very  common 
meaning  of  the  word  reconcile  in  the 
Bible  is,  to  "procure  favor. 

25.  This  same  spirit,  leading  to  an 
amicable  adjustment  of  all  difficulties, 
ought  to  be  cherished  in  the  whole  in- 
tercourse of  life.  A  contrary  spirit 
leads  to  ruin,  even  as  to  our  temporal 
affairs.  A  maxim  of  prudence,  then, 
was  suggested  by  this  view  of  the 
case.  Thine  adversary;  thy  credit- 
or, who  demands  a  settlement,  and  is 


CHAPTER  V. 


61 


in  the  way  with  him ;  lest  at 
any  time  the  adversary  deliver 
thee  to  the  judge,  and  the 
judge  deliver  thee  to  the  offi- 
cer, and  thou  be  cast  into 
prison. 

26  Verily  I  say  unto  thee, 
Thou  shalt  by  no  means  come 
out  thence,  till  thou  hast  paid 
the  uttermost  farthing. 

27  Ye  have  heard  that  it 
was  said  by  them  of  old 
time,  Thou  shalt  not  commit 
adultery : 

28  But  I  say  unto  you.  That 
whosoever  looketh  on  a  woman 
to  lust  after  her,  hath  committed 
adultery  with  her  already  in  his 
heart. 

29  And  if  thy  right  eye  offend 
thee,  pluck   it  out,  and   cast  it 

about  to  take  thee  before  a  magistrate. 
Adjust  the  matter  speedily.  Let  it  not 
be  carried  to  the  judge,  for  the  cause 
will  go  against  thee  ;  the  judge  will  de- 
liver thee  over  to  the  officer  of  punish- 
ment; thou  wilt  be  thrown  into  prison, 

26.  The  uttermost  farthing  ;  the  last 
mite.  Strict  justice  will  then  be  exe- 
cuted ;  no  mercy  will  be  shown.  The 
same  sentinient>ts  expressed  in  Luke 
12:   58,59. 

27.  By  them  of  old  time.  See  on 
V.  2L  The  Saviour  proceeded  to  un- 
fold the  true  spirit  and  meaning 
of  another  command  (Ex.  20:  14), 
which  was  commonly  explained  as  re- 
ferring only  to  the  outward  act.  Jesus 
declared  that  the  guilt  of  adultery,  so 
far  from  being  confined  to  the  outward 
crime,  does  also  belong  to  him  who 
cherishes  impure  desires  in  his  heart. 

29,  30.  Offend.  The  modern  sig- 
nification of  this  word,  to  displease,  to 
affront,  is  not  applicable  here.  It 
means,  lead  to  sin,  prove  an  occasion 
of  sinning.  \\  Hell.  The  connection 
clearly  shows  that  the  world  of  future 
punishment  is  here  meant.  The  Jews 
'lad  no  tribunal  that  could  take  cogni- 
VOL.  I.  G 


from  thee  :  for  it  is  profitable 
for  thee  that  one  of  thy  mem- 
bers should  perish,  and  not  that 
thy  whole  body  should  be  cast 
into  hell. 

30  And  if  thy  right  hand 
offend  thee,  cut  it  off,  and  cast 
it  from  thee  :  for  it  is  profitable 
for  thee  that  one  of  thy  mem- 
bers should  perish,  and  not  that 
thy  whole  body  should  be  cast 
into  hell. 

31  It  hath  been  said.  Who- 
soever shall  put  away  his  wife, 
let  him  give  her  a  writing  of 
divorcement : 

32  But  I  say  unto  you.  That 
whosoever  shall  put  away  his 
wife,  saving  for  the  cause  of 
fornication,  causeth  her  to  com- 
mit   adultery :     and    whosoever 


zance  of  inward  sins;  nor  were  they 
disposed,  in  the  time  of  Christ,  to  treat 
the  crime  of  adultery  with  signal  harsh- 
ness. The  thought  expressed  by  the 
Saviour,  is,  it  is  better  to  suffer  a  partial 
loss  in  this  life,  however  great  a  one, 
than  a  total  loss  in  the  coming  world. 
The  right  eye  and  the  right  hand  are 
members  which  we  cannot  well  part 
with ;  but  valuable  as  they  are,  it  would 
be  better  to  pluck  out  the  one  and  to 
cut  off"  the  other,  than  by  their  means 
to  be  led  into  sin,  and  thus  to  incur  the 
loss  of  the  soul.  These  same  expres- 
sions occur  again  in  Matt.  18  :  8,  9,  as 
a  general  caution  against  occasions 
of  sin. 

31.  It  hath  been  said;  that  is,  hy 
the  ancients.  The  statute  of  Moses  in 
Deut.  24  :  ] ,  had  been  so  explained  by 
some  of  the  Jewish  teachers  as  to  al- 
low husbands  to  put  away  their  wives 
in  an  arbitrary  manner  for  very  light 
causes,  provided  they  gave  a  bill  of 
divorce. 

32.  Jesus  corrected  this  erroneous 
view,  and  declared  what  is  the  just, 
and  the  only  just,  ground  of  divorce. 
Causeth  her  to  commit  adultery;  ex- 


62 


MATTHEW. 


shall  marry  her  that  is  divorced, 
committeth  adultery. 

33  Again,  ye  have  heard  that 
it  hath  been  said  by  them  of  old 


poses  her  to  this  sin,  proves  an  occa- 
sion to  her  of  committing  it.  ||  Marry 
her  that  is  divorced ;  that  is,  her  that 
is  divorced  for  light  causes,  for  other 
causes  than  the  one  specified.  The 
rule  is  similarly  stated  in  Matt.  19 :  9. 
In  Mark  10 :  11, 12,  and  Luke  16 :  18, 
the  rule  is  stated  without  any  excep- 
tion. Thus  Mark  and  Luke  must  be 
compared  with  Matthew  in  order  to 
obtain  the  Saviour's  rule  ;  and  the  ex- 
ception in  the  former  part  of  the  verse 
in  Matthew  is  to  be  regarded  as  implied 
in  the  latter  part.  Thus  a  wife  divorced 
for  any  other  cause  than  the  one  speci- 
fied, is  not,  properly  speaking,  di- 
vorced. She  is  still,  in  the  view  of  the 
Saviour,  a  married  woman.  The  con- 
nection between  her  and  her  husband  is 
not  dissolved.  Any  other  man,  then, 
marrying  her,  commits  adultery.  An 
examination  of  Matt.  19:  3 — 9,  and 
Mark  10 :  2—12,  shows  that  this  was, 
in  our  Saviour's  time,  a  subject  that 
excited  deep  interest ;  and  that  there 
was  great  occasion  for  him,  as  the  le- 
gislator for  the  conscience,  to  pro- 
nounce a  decision. 

33.  In  further  correcting  the  errone- 
ous views  which  the  Jewish  teachers 
had  imparted,  Jesus  spoke  of  the  or- 
dinary practice  among  the  Jews  of 
swearing,  or  voluntarily  taking  an  oath. 
It  appears  throughout  the  Old  Testa- 
ment, that,  ftom  the  earliest  periods, 
the  Jews  were  in  the  habit  of  confirm- 
ing their  declarations  by  an  appeal  to 
God ;  that  is,  by  taking  an  oath.  This 
was  customary  in  ordinary  conversa- 
tion, and  on  topics  not  of  an  uncom- 
monly serious  character.  See  Gen. 
14:22.  Ruth  1:17.  3:13.  1  Sam. 
14:44,45.  20:3,21.  2  Sam.  3  :  9, 
35.  1  Kings  2:  23.  2  Kings  6:  31. 
Jer.  42  :  5.  They  sometimes  swore  by 
the  life  of  the  person  to  whom  they 
were  speaking.  1  Sam.  1 :  26.  2  Kings 
2 :  2.  They  also  swore  by  cities  and 
consecrated  places.  This  practice  con- 
tinued in  the  nation,  and  prevailed  ex- 
ceedingly in  the  time  of  Christ.    They 


time,  Thou  shalt  not  forswear 
thyself,  but  shalt  perform  unto 
the  Lord  thine  oaths  : 

34  But  I  say  unto  you.  Swear 


used  to  swear,  in  conversation,  by  the 
altar,  by  Jerusalem,  by  heaven,  by  the 
earth,  by  their  heads,  by  the  temple,  by 
the  gold  of  the  temple,  &c.  See  Matt. 
23:  16 — 22.  Moses  had  enacted,  on  the 
subject  of  oaths  (Ex.  20: 7),  Thou  shalt 
not  take  the  name  of  the  Lord  thy  God  in 
vain  ;  and  (Lev.  19  :  12)  Ye  shall  not 
swear  by  my  name  falsely.  In  teaching 
on  the  subject  of  oaths,  the  Jewish  doc- 
tors made  a  distinction  between  oaths 
which  contained  the  name  of  God,  and 
those  which  appealed  to  some  other  ob- 
ject. The  former  were,  according  to 
them,  not  to  be  violated ;  but  the  latter 
they  represented  as  of  a  light  character, 
imposing  scarcely  any  obligation  ;  and 
of  course  they  could  be  safely  violated. 
Compare  Matt.  23.  The  tendency  of 
such  teaching  may  well  be  imagined. 
Oaths  greatfy  multiplied  among  the 
people,  and  they  acquired  among  all 
nations  the  reputation  of  perjurers. 
Forswear  thyself;  perjure  thyself,  take 
a  false  oath,  swear  falsely.  ||  Perform 
unto  the  Lord;  the  thing  respecting 
which  thou  hast  sworn,  perform  reli- 
giously, as  to  the  Lord,  regarding  it  as 
a  duty  to  be  fulfilled  to  him.  Prob- 
ably this  was  the  general  precept 
which  the  Jewish  teachers  laid  down  ; 
and  then  they  proceeded  to  make  such 
explanations  as  have  been  above  al- 
luded to.  It  was  not  necessary  for  the 
Saviour  to  enter  into  a  detailed  account 
of  their  manner,  as  it  was  well  known 
to  his  hearers,  and  as  he  was  intending 
not  so  much  to  correct  erroneous  ad- 
ditions or  diminutions  allowed  by  their 
teachers,  as  to  cut  up,  root  and  branch, 
the  whole  practice  of  which  he  was 
speaking.  Though  they  laid  down  a 
precept,  good  in  some  respects,  as  en- 
forcing sincerity,  yet  they  frittered  it 
away  by  their  explanations ;  and  though 
the  apparent  enforcing  of  sincerity  was 
a  good  thing,  yet  they  did  notliing  that 
tended  to  correct  the  existing  evil,  and 
to  abolish  the  needless,  and,  as  then 
conducted,  the  wicked  practice. 
34.  But  I  say.     Hence,  instead  ot 


CHAPTER  V. 


m 


not   at   all :  neither  by  heaven ; 
for  it  is  God's  throne  : 

35  Nor  by  the  earth  ;  for  it  is 
his  footstool :  neither  by  Jerusa- 
lem ;  for  it  is  the  city  of  the 
great  King  : 

36  Neither  shalt  thou  swear 


giving  any  precept  to  regulate  swear- 
ing, Jesus  enjoined  that  the  practice  be 
entirely  abolished — sioear  not  at  all. 
II  By  heaven;  one  of  the  oaths  by 
which  the  Jews  were  in  the  habit  of 
swearing,  and  which  they  regarded  as 
a  trifling  one,  which  they  could  violate 
without  guilt,  as  not  expressly  men- 
tioning the  name  of  God.  ||  It  is 
God's  throne.  In  swearing  by  heaven, 
the  Jews  did  in  reality  appeal  to  him 
who  sitteth  on  the  heavens  as  his 
throne.  Is.  66  .-  1 .  Hence  the  distinc- 
tion made  by  the  Jewish  teachers  be- 
tween swearing  by  heaven  and  swear- 
ing by  the  name  of  God,  was  utterly 
futile,  and  such  a  method  of  quieting 
conscience  utterly  vain.  Swearing  hy 
heaven  is  the  same,  in  reality,  as  swear- 
ing by  the  name  of  God;  and  crimi- 
nality in  regard  to  such  an  oath  is  none 
the  smaller.  Since,  then,  such  an  oath, 
though  reputed  as  light,  is  equally 
grave  with  the  other,  have  nothing  to 
do  with  it. 

35.  Nor  hy  the  earth,  for  it  is  his 
footstool.  See  Is.  66:  1.  He  who 
swears  by  the  earth,  does  in  reality 
appeal  to  God,  and  swear  by  him,  as 
such  an  oath  is  a  recognition  of  God 
himself,  to  whose  dignity  the  earth  is 
represented,  in  the  Scripture,  as  an 
appendage.  ||  The  city  of  the  great 
King.  Ps.  48:2.  Swearing  by  Jeru- 
salem was  in  effect  swearing  by  the 
name  of  God,  as  Jerusalem  owed  its 
dignity  and  sanctity  to  the  circum- 
stance that  it  was  the  city  which  God 
had  selected  for  his  worship. 

36.  Make  one  hair  white  or  black. 
It  is  not  thou  that  didst  create  thy  hair 
and  determine  its  color.  This  was 
ordered  by  the  Creator.  Swearing  by 
one's  head,  then,  is  an  acknowledg- 
ment of  God,  and  is  of  equal  force 
with  swearing  by  the  name  of  God. 


by  thy  head,  because  thou  canst 
not  make  one  hair  white  or 
black  : 

37  But  let  your  communica- 
tion be,  Yea,  yea;  Nay,  nay; 
for  whatsoever  is  more  than 
these,  Cometh  of  evil. 

Again,  swearing  by  one's  head  is  the 
same  as  swearing  by  one's  life.  Now, 
thy  life  is  not  dependent  on  thyself;  for 
thou  canst  not  order  even  so  unimpor- 
tant a  thing  as  the  natural  color  of  one 
hair.  On  God  thy  life  depends.  Swear- 
ing by  thy  head,  then,  is  the  same  as 
swearing  by  him  who  made  thee  and 
keeps  thee  in  life.  The  distinction, 
then,  between  oaths,  as  great  and  as 
small,  according  to  the  particular  form 
of  words  employed,  was  an  idle  one. 
Oaths  in  reality  contain  an  appeal  to 
the  Divine  Being ;  and  the  Jewish  prac- 
tice in  respect  to  them  was  throughout 
a  dishonoring  of  God  and  a  system  of 
perjury. 

37.  Communication;  conversation, 
discourse  with  one  another.  The  Greek 
word  here  employed,  so  often  used  in 
the  original  in  the  same  sense  as  our 
word  conversation,  shows  that  our 
Lord  had  in  view  the  ordinary  conver- 
sation of  men ;  and  that  he  was  not 
intending  to  regulate  the  practice  of 
civil  courts.  ||  Yea,  yea  ;  JVay,  nay. 
When  you  say  yes,  let  it  be  under- 
stood that  you  do  fully  and  absolutely 
mean  yes  ;  and  when  you  say  no, 
that  you  actually  mean  to  be  under- 
stood as  saying  no.  Let  there  be  no 
mental  reservation ;  let  your  simple 
affirmation  or  negation  be  worthy  of 
implicit  reliance  on  the  part  of  those 
with  whom  you  converse.  ||  Cometh 
of  evil;  proceeds  from  an  evil  source, 
and  is  sinful. 

It  is  not  of  much  Importance  to  de- 
termine whether  the  Saviour  meant  to 
represent  as  criminal  the  solemn  ad- 
ministering and  taking  of  an  oath  when 
prescribed  by  the  civil  government. 
The  whole  connection  of  these  verses 
respecting  oaths,  shows  that  he  had  in 
view  the  prevalent  practice  among  the 
Jews  of  using  freely,  in  their  con  versa- 


64 


MATTHEW. 


38  Ye  have  heard  that  it  hath 
been  said,  An  eye  for  an  eye, 
and  a  tooth  for  a  tooth  : 

39  But  I  say  unto  you,  That 
ye  resist  not  evil :  but  whoso- 
ever   shall    smite   thee   on   thy 


lion,  such  oaths  as  he  specifies.  It  ap- 
pears also,  that  on  a  very  solemn  oc- 
casion, with  reference  to  a  question  of 
most  momentous  import,  he  made  a 
declaration  on  oath.  Matt.  26  :  63,  64. 
At  the  same  time,  it  cannot  be  doubted, 
that  if  the  principles  which  the  Saviour 
has  laid  down,  were  universally  acted 
on,  oaths  would  be  entirely  needless ; 
that  is,  if  all  men  would  cherish  that 
simplicity  and  godly  sincerity  which 
would  make  their  affirmation  and  their 
negation  a  perfect  representation  of 
what  exists  in  their  hearts,  their 
simple  declaration^ would  be  as  much 
valued,  in  regard  to  truth,  as  an  oath. 
And  therefore  the  professed  necessity 
for  oaths  would  not  exist.  Since,  how- 
ever, men  in  general  can  be  swerved 
from  the  truth  by  various  considera- 
tions, governments  have  endeavored  to 
make  them  peculiarly  impressed,  on 
certain  occasions,  with  a  sense  of  their 
responsibility  to  God,  and  of  the  dan- 
ger of  incurring  his  displeasure.  But 
if,  on  every  occasion,  every  man's  yea 
was  yea,  and  his  nay,  nay,  oaths  would 
of  course  have  no  place.  The  follow- 
ers of  Christ,  especially,  ought  to  be 
as  conscientious,  in  every  declaration, 
as  they  would  be  if  put  on  oath. 

38.  To  another  topic  most  errone- 
ously treated  at  that  time,  the  divine 
Teacher  directed  his  hearers ;  and  un- 
folded the  spirit  that  ought  to  be  cher- 
ished, in  opposition  to  the  teachings 
and  explanations  that  had  come  down 
from  former  times,  ^n  eye  for  an  eye, 
and  a  tooth  for  a  tooth;  that  is,  in- 
flict on  another  an  injury  similar  to 
the  one  he  has  inflicted  on  you.  This 
IS  retaUation.  In  the  law  of  Moses, 
retaliation  was  not  absolutely  forbid- 
den; but  it  was  subjected  to  certain 
regulations,  which  brought  the  crime 
before  the  judges.  Thus  Moses  en- 
deavored to  prevent  injustice.  A 
spirit  of  revenge  would  also  thus  be 


right    cheek,   turn   to   him   the 
other  also. 

40  And  if  any  man  will  sue 
thee  at  the  law,  and  take  away 
thy  coat,  let  him  have  thy  cloak 
also. 


checked.  For  the  regulations  of  Mo- 
ses, see  Ex.  21  :  23—25.  Lev.  24  :  19, 
20.  Deut.  19  :  16—21.  But  in  after 
times  the  statute  of  Moses  was  ex- 
plained as  giving  license  to  a  person 
to  inflict,  in  his  private  capacity,  an 
injury  corresponding  to  the  one  he  had 
received.  Thus  the  spirit  of  private 
revenge  was  cherished. 

39.  Resist  not  evil;  resist  not,  in 
the  spirit  of  retaliation,  an  evil,  that 
is,  an  injurious  man,  one  who  has  done 
thee  evil.  Resist  him  not  by  doing 
him  evil  in  return.  Do  not  to  him  as 
he  has  done  to  you.  ||  Turn  to  him 
the  other  also.  So  far  from  resisting 
an  injurious  man  by  doing  him  a  sim- 
ilar injury,  submit  to  still  further  in- 
jury. If  he  has  smitten  one  cheek, 
revenge  not  the  insult,  or  the  injury, 
by  returning  the  blow ;  but  rather,  in 
meekness,  not  in  a  provoking  spirit, 
turn  to  him  your  other  cheek.  Guard 
against  a  spirit  of  revenge ;  rather 
suffer  repeated  wrong,  than  do  wrong. 
Compare  Rom.  12:  19—21.  1  Cor. 
6:7.  1  Pet.  2  :  23.  3 :  9.  That  it  is 
not  the  mere  external  act  of  turning 
the  other  cheek  when  one  has  been 
struck,  that  the  Saviour  enjoins,  but 
that  it  is  the  spirit  of  forbearance,  of 
meek  submission,  of  quelling  a  re- 
vengeful temper,  is  manifest  from  the 
whole  passage,  and  from  the  manner 
in  which  he  himself  bore  the  insult, 
and  the  injury,  of  being  struck  on  the 
face.     John  18  :  22,  23. 

40.  Coat.  Cloak.  These  Avords 
designate  the  two  principal  garments 
worn  among  the  Jews.  The  one  first 
named  was  the  under,  or  inside  gar- 
ment; the  other  corresponded  to  our 
cloak,  in  being  an  outside  garment. 
But  it  was  more  properly  a  mantle, 
nearly  square,  five  or  six  cubits  long, 
and  as  many  feet  broad,  intended  to 
be  wrapped  around  the  body,  or  worn 
over  the    shoulders.     This   garment 


CHAPTER    V. 


41  And  whosoever  shall  com- 
pel thee  to  go  a  mile,  go  with 
him  twain. 

42  Give  to  him  that  asketh 
thee,  and  from  him  that  would 
borrow  of  thee  turn  not  thou 
away. 

43  Ye  have  heard  that  it  hath 


was  sometimes  employed  by  the  poor 
as  a  covering  in  sleep  during  the  night. 
Hence  Moses  enacted  that  this  gar- 
ment, if  given  as  a  pledge,  should  not 
be  retained  over  night.  Ex.  22 :  26, 
27.  Deut.  24:  13.  In  conformity, 
probably,  to  such  a  practice,  Jesus 
spoke  of  the  under  garment  being 
taken  away  from  a  person.  The  idea 
of  the  Saviour  in  this  verse  is,  If  a 
person  seeks  to  draw  thee  into  con- 
troversy, and  to  take  one  of  thy  gar- 
ments, indulge  not  a  spirit  of  revenge ; 
instead  of  retaliating,  give  up  to  him 
thy  mantle  also,  and  submit  to  any 
inconvenience. 

41.  Compel.  In  Persia,  the  king's 
orders  were  conveyed  by  public  cou- 
riers, who  had  changes  of  horses  at 
suitable  distances,  and  who  were  also 
empowered  to  press  into  service  any 
person,  or  any  thing,  that  might  be 
needed  for  performing  the  king's  busi- 
ness. The  word  which  expressed  this 
compulsion  to  the  public  service  was 
adopted  in  other  countries  to  express 
a  similar  idea.  An  instance  of  this 
compulsory  service  is  mentioned  in 
Matt.  27:  32,  and  Mark  15  :  21.  It 
may  easily  be  conceived  that  a  man 
thus  ordered  by  public  authority,  and 
diverted  from  his  own  business,  would 
cherish  bitter  feelings  towards  the  gov- 
ernment, or  the  officer  who  compelled 
him,  and  would  gladly  make  his  es- 
cape. This  is  a  case  somewhat  akin, 
at  least  as  to  the  temper  which  it 
might  excite,  and  as  to  the  temper  in 
which  it  should  be  met,  to  those  just 
produced.  Jesus  enjoined  that  it  be 
met  in  a  spirit  of  accommodating  sub- 
mission, and  with  a  willingness  even 
to  do  and  to  bear  double  of  what  was 
demanded.  Let  there  be  no  malice, 
out,  on  the  contrary,  a  readiness  to  ex- 
6* 


been  said,  Thou  shalt  love  thy 
neighbor,  and  hate  thine  enemy  : 
44  But  I  say  unto  you.  Love 
your  enemies,  bless  them  that 
curse  you,  do  good  to  them  that 
hate  you,  and  pray  for  them 
which  despitefully  use  you  and 
persecute  you ; 


ceed  the  required  limit  in  rendering 
service. 

42.  Him  that  asketh  thee.  It  is 
taken  for  granted,  that  the  person  real- 
ly needs  the  favor  which  he  asks.  In 
such  a  case,  give.  Exercise  no  ma- 
lignant, unkind  feelings,  but  let  love 
prevail.  And,  as  a  consequence,  if 
you  refuse  a  request,  be  sure  that  you 
do  not  refuse  it  under  the  influence  of 
an  unkind,  unaccommodating  spirit. 
II  Borrow  of  thee;  when  he  really 
needs  what  he  asks  for,  and  will  be 
subjected  to  privation  if  he  does  not 
obtain  what  he  seeks,  do  not  repulse 
him ;  but  meet  his  request  in  kindness 
and  accommodation. 

43.  It  hath  been  said;  that  is,  by 
the  ancient  teachers.  To  another  per- 
version, introduced  in  former  times, 
Jesus  next  directed  his  hearers ;  and 
exhibited  the  proper  view  of  the  sub- 
ject. II  Thy  neighbor.  Lev.  19  :  18. 
This  word,  like  the  word  brother^ 
properly  signified  any  other  person. 
Besides  this  broad  signification,  it  was 
used,  in  a  limited  sense,  to  mean  a  rel- 
ative, a  friend,  one  belonging  to  the 
same  country,  or  professing  the  same 
religion.  This  more  limited  significa- 
tion was  applied  to  the  word  by  the 
Jewish  teachers ;  and  hence  they  made 
the  addition  which  here  follows  —  and 
hate  thine  enemy.  The  word  enemy 
was  applicable  not  only  to  persons  who 
belonged  to  a  nation  engaged  in  hos- 
tilities with  the  Jews,  but  to  people  of 
other  nations  and  other  religions  than 
their  own.  The  Jews  were  taught  to 
love  Jews;  but  were  permitted,  by 
their  teachers  here  spoken  of,  to  hate 
people  of  other  nations. 

44.  Love  your  enemies;  others  be- 
sides those  of  your  own  country  and 
of  your  own  religion ;  those,  even,  who 


iiO 


MATTHEW. 


45  That  ye  may  be  the  chil- 
dren of  your  Father  which  is  in 
heaven  :  for  he  maketh  his  sun 
to  rise  on  the  evil  and  on  the 
good,  and  sendeth  rain  on  the 
just  and  on  the  unjust. 

46  For  if  ye  love  them  which 
love  you,  what  reward  have  ye  ?  do 

cherish  ill-will  towards  you,  as  is  ex- 
plained in.  the  following  clauses.  In 
the  precept  requiring  us  to  love  our 
enemies,  we  are  not  required,  when 
seeing  the  manifestation  of  ill-will 
and  unholy  character,  to  be  conscious 
of  a  delight  in  the  character  of  such 
persons;  but  to  cherish  that  sort  of 
love,  which  is  the  opposite  of  ill-will, 
of  bitter  feeling,  and  of  desire  to  take 
vengeance;  that  love  which  would 
make  us  regard  them  with  compassion, 
with  desire  for  their  true  welfare,  wit^l 
readiness  to  do  them  a  favor;  and 
which  would  make  us  glad  at  their 
prosperity  and  real  happiness. 

45.  Children  of  your  Father;  like 
your  Father  in  heaven,  as  to  your  af- 
fections and  conduct  towards  others. 
As  children  bear  a  resemblance  to 
their  parents,  and  imbibe  their  senti- 
ments, so  that  often  it  may  be  known 
who  are  the  parents  of  certain  chil- 
dren, so  the  disciples  of  Jesus,  by 
manifesting  the  tempers  of  mind  here 
enjoined,  show  a  resemblance  to  God, 
and  prove  themselves  to  be  his  chil- 
dren. II  On  the  evil  and  on  the  good, 
on  the  just  and  on  the  unjust;  on  the 
evil  as  well  as  on  the  good ;  on  the 
righteous  and  on  the  unrighteous  too. 
He  blesses  enemies  as  well  as  friends. 
He  confines  not  his  benevolence  within 
narrow  limits. 

46.  Love  them  ichich  love  you;  that 
is,  love  them  only,  as  is  explained  in 
the  next  verse.  ||  Publicans;  per- 
sons who  collected  the  revenue  and 
the  taxes  imposed  by  the  Roman 
government.  See  Introductory  Ex- 
planations, HI.  5.  The  existence  of 
such  officers  constantly  reminded  the 
Jews  of  the  unpleasant  fact  that  they 
were  in  subjection  to  a  foreign  power. 
These  collectors  were  also  frequently 


not  even  the  publicans  the  same  ? 

47  And  if  ye  salute  your 
brethren  only,  what  do  ye  more 
than  others  ?  do  not  even  the 
publicans  so? 

48  Be  ye  therefore  perfect, 
even  as  your  Father  which  is  in 
heaven  is  perfect. 


notorious  for  their  extortion.  As  a 
class  of  men,  they  were  therefore  un- 
popular, and  the  very  name  of  publi- 
can was  odious.  But  even  the  publi- 
cans, so  generally  disesteemed,  could 
love  those  who  loved  them.  What 
ground  of  reward,  then,  could  there 
be  in  any  person's  cherishing  so  nar- 
row an  affection  ? 

47.  Salute.  Salutation,  as  perform- 
ed among  the  Jews,  was  a  marked 
expression  of  one's  good  wishes  and 
affection  for  another.  The  expres- 
sions employed  amounted  to  an  inter- 
ceding for  blessings  to  rest  upon  the 
person.  Among  other  forms  of  salu- 
tation, we  find  these  —  Be  thou  blessed 
of  Jehovah ;  may  Jehovah  be  with 
thee ;  peace,  that  is,  all  prosperity,  be 
thine.  The  gestures  and  inflections 
of  the  body  on  such  occasions  were 
also  expressions  of  marked  respect. 

48.  Perfect;  complete,  free  from 
defect,  as  to  the  extent  of  your  be- 
nevolent regards.  ||  Even  as  'rjour 
Father.  Let  your  heavenly  Father 
be  your  model,  who  is  kind  to  the 
evil  as  well  as  to  the  good.  Since  he 
is  thus  perfect,  complete  in  benevo- 
lent feelings  and  conduct,  so  be  ye ; 
and  let  not  your  benevolence  be  so 
imperfect,  so  incomplete,  as  to  em- 
brace only  a  select  few.  Luke  ex- 
presses the  same  thought  in  6 :  36,  by 
saying,  Be  ye  therefore  merciful,  as 
your  Father  also  is  merciful.  The 
force  of  the  expression  in  Luke  is 
found  in  the  word  as.  Let  your 
mercy,  or  kind  regards,  be  like  ^our 
heavenly  Father's;  make  him  your 
pattern. 

Lovely  spirit  of  Christianity  !  May 
it  dwell  in  our  hearts,  embracing 
strangers  as  well  as  friends,  poor  ana 
rich,  bond  and  free ;  and  fitting  us  for 


CHAPTER   VL 


67 


CHAPTER  VI. 
rilAKE  heed  that  ye  do  not 
J-  your  alms  before  men,  to 
be  seen  of  them  :  otherwise  ye 
have  no  reward  of  your  Father 
which  is  in  heaven. 

2  Therefore,  when  thou  doest 
thine  alms,  do  not  sound  a 
trumpet  before  thee,  as  the 
hypocrites  do  in  the  synagogues 
and  in  the  streets,  that  they 
may  have  glory  of  men.     Verily 

I  say  unto  you,  They  have  their 
reward. 

3  But  when  thou  doest  alms, 

the  world  of  purity  and  love  !  Read 
Luke  10 :  25—37. 

Thus,  in  these  several  instances, 
Jesus  showed  that  he  came  to  fulfil, 
to  fill  up,  to  complete,  and  to  enforce 
the  law.  And  as  a  lawgiver  for  the 
conscience,  he  laid  down  the  great 
principles  of  moral  and  religious  con- 
duct. 

CHAPTER   VI. 

1.  Jesus  proceeded  to  expose  the  er- 
roneous opinions  and  practices  which 
prevailed  in  his  time  respecting  re- 
ligious duties.  Alms;  acts  of  charity. 
In  the  place  of  the  word  here  ren- 
dered alms,  some  Greek  manuscripts 
and  editions  of  the  Greek  Testament 
have  a  word  which  signifies  right- 
eousness, and  which  in  this  place  may 
mean  religious  duties.  In  accordance 
with  this  suggestion,  this  verse  may 
be  regarded  as  a  general  precept,  cau- 
tioning against  a  wrong  motive  in  our 
religious  duties ;  and  the  subsequent 
verses,  as  far  as  to  the  19th,  contain 
special    applications   of  this  caution. 

II  To  he  seen  of  them ;  so  as  to  be  ap- 
plauded by  them.  These  words  con- 
tain the  force  of  the  caution.  We  are 
not  forbidden  to  perform  a  duty  in 
public,  before  men;  but  we  are  for- 
bidden to  do  it  in  an  ostentatious 
manner,  with  a  desire  to  attract  at- 
tention, and  to  receive  their  praise. 
Compare  Matt.   5:  16.     Jl  Otherioise; 


let  not  thy  left  hand   know  what 
thy  right  hand  doeth : 

4  That  thine  alms  may  be  in 
secret :  and  thy  Father,  which 
seeth  in  secret,  himself  shall 
reward  thee  openly. 

5  And  when  thou  prayest, 
thou  shalt  not  be  as  the  hypo- 
crites are:  for  they  love  to 
pray  standing  in  the  syna- 
gogues  and  in  the  coiners  of 
the  streets,  that  they  may  be 
seen  of  men.  Verily  I  say 
unto  you,  They  have  their  re- 
ward. 


that  is,  if,  in  disregard  of  my  caution, 
your  motive  be  to  attract  the  notice 
and  applause  of  men,  3'^ou  cannot 
justly  expect  the  favor  of  God. 

2.  Sound  a  trumpet  before  thee; 
endeavor  to  make  thy  act  of  kindness 
publicly  known.  ||  Hypocrites ;  per- 
sons ambitious  principally  for  the  rep' 
utation  of  goodness,  such  as  the 
Pharisees  in  general,  and  their  ad- 
herents. II  Synagogues.  The  word 
here  used,  in  the  original,  commonly 
means  Jewish  places  of  zoorship ;  in 
this  verse  it  appears  to  mean  collections 
of  people.  II  Glory;  applause,  honor. 
II  Their  reward.  Tliey  obtain  what 
they  seek  —  the  applause  of  men.  And 
that  is  the  whole  of  their  reward. 

3.  Left  hand  —  right  hand.  Make 
not  the  slightest  effort  to  let  thy  deeds 
of  charity  be  known  abroad. 

4.  Reward  thee  openly.  Luke  14  : 
14.  1  Tim.  5  :  25.  Such  is  the  divine 
arrangement  of  things,  that  a  good 
man  is  generally  known  to  be  such, 
without  any  effort  to  make  himself 
known ;  so  that,  both  in  this  world 
and  in  the  next,  God  rewards  the 
righteous.  The  inward  consciousness 
of  integrity  is  itself  a  reward  ;  and 
the  esteem  of  worthy  men,  spontane- 
ously bestowed,  is  a  reward.  But 
most  of  all  will  the  righteous  be  re- 
warded, when  that  takes  place  which 
is  spoken  of  in  Matt.  25 :  34,  &c. 

5.  Synagogues.      See   v.   2.      The 


MATTHEW. 


6  But  thou,  when  thou  pray- 
est,  enter  into  thy  closet,  and, 
when  thou  hast  shut  thy  door, 
pray  to  thy  Father  which  is  in 
secret;  and  thy  Father,  which 
seeth  in  secret,  shall  reward 
thee  openly. 

7  But  when  ye  pray,  use  not 
vain  repetitions,  as  the  heathen 
do  :  for  they  think  that  they  shall 
be  heard  for  their  much  speaking. 


public  places  of  worship,  as  well  as 
any  collection  of  people,  furnished  a 
favorable  opportunity  for  an  ostenta- 
tious performance  of  prayer.  [|  Cor- 
ners of  the  streets;  where  a  person 
might  be  noticed  from  several  quar- 
ters. There  were  certain  hours,  at 
which  prayer  was  enjoined;  and 
some,  who  were  strict  as  to  externals, 
would  perform  their  devotions  at  the 
appointed  moment,  wherever  they 
were,  and  in  whatever  business  they 
were  engaged.  Some  would  purpose- 
ly so  arrange  their  affairs,  that  the 
appointed  time  for  offering  a  prayer 
might  find  them  in  public,  at  the  cor- 
ner of  some  street,  and  thus  furnish 
them  a  favorable  opportunity  to  be 
seen  praying. 

6.  Closet;  retired  room.  In  the 
Jewish  houses,  there  was  usually  an 
upper  room  devoted  to  retirement. 
Here  prayer  could  be  performed  with 
the  utmost  secrecy. 

7.  Vain  repetitions.  Intensity  of 
feeling  sometimes  leads  to  repetition, 
as  in  Matt.  26:  44.  2  Cor.  12:  8. 
But  the  Saviour  cautioned  against  a 
vain  array  of  words,  a  verbose  manner 
of  addressing  God,  as  if  the  efficacy 
of  prayer  depended  upon  the  number 
and  order  of  the  words.  ||  The  hea- 
then; people  not  Jews,  and  not  instruct- 
ed respecting  God.  See  1  Kings 
18  :  26.  Much  regard  was  paid,  among 
some  of  the  heathen,  to  having  a  cer- 
tain number  of  prayers,  and  having  the 
words  properly  arranged,  lest,  through 
some  failure  as  to  the  quantity  of 
prayers,  or  as  to  the  arrangement  of 
expressions,  their  deities  should  refuse 


,8  Be  not  ye  therefore  like 
unto  them :  for  your  Father 
knoweth  what  things  ye  have 
need  of,  before  ye  ask  him. 

9  After  this  manner  therefore 
pray  ye*  Our  Father  which 
art  in  heaven,  hallowed  be  thy 
name: 

10  Thy  kingdom  come:  thy 
will  be  done,  in  earth  as  it  is  in 
heaven : 


to  listen.  The  Jews,  too,  needed 
cautions  on  this  point.  It  was  a  cur- 
rent maxim  with  them,  that  a  person 
"  who  multiplies  prayer  [that  is,  makes 
many  prayers]  is  heard."  Many  of 
their  prayers,  also,  consisted  of  differ- 
ent words  importing  the  same  thing ; 
thus,  while  they  did  not  always  re- 
peat the  same  words,  they  repeated 
the  same  ideas  in  varied  phrases. 
Doubtless  many  among  them,  as  well 
as  among  the  heathen,  had  no  better 
view  of  God  than  to  suppose,  that  if 
one  form  of  speech  would  not  please 
him,  another  might. 

8.  Your  Father  knoweth.  Prayer 
is  not  designed  to  communicate  infor- 
mation to  God,  nor  to  weary  him  into 
compliance. 

9.  ^fter  this  manner.  The  Saviour 
gave  a  specimen  of  prayer,  showing 
the  spirit  which  should  pervade  our 
prayers.  This  specimen  is  remarka- 
bly brief,  but  very  comprehensive, 
showing  that  "  much  speaking "  is 
not  necessary  for  acceptance.  It 
breathes  the  spirit  of  love,  and  rever- 
ence, and  confidence  towards  Godj 
of  desire  for  universal  obedience, 
throughout  the  world,  to  the  will  of 
God ;  of  great  moderation  in  respect 
to  earthly  good  ;  of  desire  for  pardon  ; 
and  of  forgiveness  towards  our  fellow- 
men.  II  Halloioed  ;  revered,  regarded 
as  sacred.  ||  Thy  name  ;  that  is,  thou. 
Mayst  thou  be  revered. 

10.  Thy  kingdom  ;  the  reign  of  God 
on  earth  ;  that  is,  the  new  dispensation 
by  the  Messiah.  See  on  3:  2.  A 
most  fitting  petition  at  that  time,  and 
never  inappropriate,  till  every  heart 


CHAPTER  VL 


69 


11  Give  us  tliis  day  our  daily 
bread : 

12  And  forgive  us  our  debts, 
as  we  forgive  our  debtors : 

13  And    lead    us    not    into 
temptation,  but  deliver  us  from 


shall  be  thoroughly  pervaded  by  the 
principles  of  the  Messiah's  religion. 
II  Tky  lo'dl  he  done ;  universal  submis- 
sion and  obedience  be  paid  to  thy  will. 

11.  This  day  ;  or,  as  Luke  expresses 
it  (11  :  3),  day  by  day.  \\  Daily  bread. 
The  word  bread  is  equivalent  to  the 
word  food.  The  word  here  rendered 
daily  is  also  equivalent  to  the  words 
necessary  for  our  subsistence.  A  su- 
perfluity of  worldly  good,  and  treas- 
ures laid  up  for  many  years,  are  not 
represented  in  the  Bible  as  desirable. 
Luke  12  :  13—21.     Matt.  6 :  19. 

12.  Debts;  faults,  sins.  In  the 
Chaldee  language,  which  had  influ- 
ence in  forming  the  diction  of  the 
New  Testament,  the  word  debt  is  used 
to  signify  delinquency,  fault.  So  here, 
as  appears  from  the  14th  verse,  and 
from  Luke  11:4.  \\  ^s  we  forgive 
our  debtors  ;  in  like  manner  as  we  for- 
give those  who  have  committed  faults 
against  us — a  suggestion  worthy  of 
very  distinct  notice  :  according  to  our 
spirit  of  forgiveness  toothers,  may  we 
receive  forgiveness  from  thee.  How 
can  a  person  of  an  unrelenting,  unfor- 
giving temper,  adopt  this  petition.? 
And,  if  he  should,  what  is  he  thus 
imprecating  upon  himself! 

13.  Temptation;  trials  which  may 
ividuce  a  person  to  commit  sin. 
Ij  Lead  us  not.  This  language,  com- 
pared with  scriptural  modes  of  speak- 
ing, and  with  passages  relating  to 
men's  sins,  does  not  imply  that  God 
does  in  any  instance  induce  men  to 
sin.  Compare  James  1 :  13.  In  the 
very  simple  modes  of  expression  which 
prevailed  among  the  ancient  Hebrews, 
whatever  things  occurred  in  the  provi- 
dence of  God,  were  ascribed  directly 
to  him,  without  overlooking,  at  the 
same  time,  the  guilt,  or  the  virtue, 
which  might  pertain  to  men  in  respect 
to  those  very  things  which  are  as- 
cribed to  God.  See  Is.  45 :  6,  7.  Amos 


evil :  for  thine  is  the  kingdom, 
and  the  power,  and  the  glory, 
forever.    Amen. 

14  For  if  ye  forgive  men  their 
trespasses,  your  heavenly  Father 
will  also  forgive  you. 

3:6.  As  they  thus  ascribed  to  the 
God  of  providence  things  that  took 
place,  without  intending  to  overlook 
the  evil  or  the  good  pertaining  to  the 
instrument,  they  also  at  one  time  as- 
cribed to  God  what  at  another  time 
they  ascribed  to  man,  or  to  Satan. 
Compare  2  Sam.  24  :  1,  with  1  Chron. 
21 :  1.  A  connecting  together  of 
these  two  views  may  be  seen  in  Is. 
10  :  5 — 7.  Now,  if,  in  view  of  these 
considerations,  we  carefully  examine 
such  apassage  as  Ps.  141 :  4,  we  shall 
be  at  no  loss  in  understanding  this  peti- 
tion in  our  Lord's  prayer  to  mean,  Suf- 
fer us  not  to  fall  into  temptation.  Com- 
pare also  Matt.  26:  41.  1  Cor.  10: 
13.  II  From  evil;  from  wickedness, 
or,  from  the  evil  one.  ||  The  king- 
dom, to  thee  belongs  kingly  authority; 
thou  art  a  sovereign  king.  Ps.  145 : 
11—13.  Dan.  4  :  34.  1|  The  power  ; 
to  thee  belongs  power.  ||  The  glory , 
to  thee  belongs  consummate  dignity. 
\\-Amen.  This  word,  at  the  end  of  a 
prayer,  or  following  any  very  weighty 
sentiment,  is  an  expression  of  hearty 
assent;  a.s  much  as  to  say.  May  it  be 
so.  It  is  derived  from  a  Hebrew  word 
which  signifies  faithfulness,  firmness. 

This  concluding  expression  of  our 
Lord's  prayer  may  be  regarded  as  an 
ascription  of  all  dignity  and  excellence 
to  God  ;  and  as  thus  presenting  in  one 
breath  the  reasons  for  cherishing  that 
reverence,  and  esteem,  and  confidence 
towards  God,  which  the  prayer  so 
eminently  displays.  This  doxology 
is  not  added  to  the  prayer  as  recorded 
by  Luke,  11 :  2—4. 

14,  15.  We  are  all  sinners  against 
God,  needing,  and  professing  to  desire, 
forgiveness  from  him,  and  dependent 
on  his  mercy  for  forgiveness.  How 
unsuitable,  then,  that  our  fellow-men, 
who  may  have  done  us  wrong,  and 
who  may  be  in  our  power,  should  find 
in  us  an  unforgiving  spirit !     If  they 


70 


MATTHEW 


15  But  if  ye  forgive  not  men 
their  trespasses,  neither  will 
your  Father  forgive  your  tress- 
passes. 

16  Moreover,  when  ye  fast, 
be  not  as  the  hypocrites,  of  a 
sad  countenance :  for  they  dis- 
figure their  faces,  that  they 
may  appear  unto  men  to  fast. 
Verily  I  say  unto  you,  They 
have  their  reward. 

17  But  thou,  when  thou  fast- 


implore  mercy  in  vain  from  us,  how 
can  we  expect  to  receive  mercy  from 
God  ?  especially  as  the  offences  of  any 
man  against  us,  when  compared  with 
our  sins  against  God,  are  but  as  a 
mite  to  a  mountain.  God  will  con- 
duct towards  us  according  to  the  spirit 
which  we  habitually  cherish.  Ps.  18 : 
25,  26.  1  John  4  :  20.  Matt.  18 :  21 
—35.     See  also  Luke  17  :  3,  4. 

16.  Jesus  proceeded  to  correct  the 
erroneous  views  and  practices  which 
prevailed  in  relation  to  fasting.  Fast- 
ing, for  professedly  religious  purposes, 
was  frequent,  especially  among  the 
Pharisees.  See  Luke  18 :  12.  Jesus, 
in  this  passage,  neither  enjoined  the 
jjractice,  nor  disapproved  of  it.  ,  It 
seems  to  have  been  taken  for  granted, 
that  his  disciples  would  observe  sea- 
sons of  fasting  and  special  devotion. 
He  here  only  reproved  the  spirit  which 
the  Pharisees  manifested ;  and  showed 
in  what  spirit  fasting  should  be  per- 
formed. Of  a  sad  countenance.  There 
was  much  external  show  of  sorrow  in 
the  fasting  of  the  Pharisees.  On  such 
occasions,  their  whole  person  exhib- 
ited a  sad  and  squalid  appearance. 
Ashes  were  put  upon  their  heads  and 
faces,  and  they  were  forbidden  to 
wash  any  part  of  their  bodies.  ||  Dis- 
figure their  faces ;  by  neglecting  the 
ordinary  washing  and  anointing,  the 
dressing  of  the  hair  and  the  beard, 
and  bv  putting  ashes  upon  their  faces. 
For  such  methods  of  indicating  sorrow, 
see  2  Sam.  1  :  2.  Ezek.  27 :  30.  See 
also  Jonah  3:6. 

17.  Anoint  —  wash.   Let  the  person- 


est,  anoint  thy  head,  and  wash 
thy  face ; 

18  That  thou  appear  not  unto 
men  to  fast,  but  unto  thy  Father, 
which  is  in  secret :  and  thy 
Father,  which  seeth  in  secret, 
shall  reward  thee  openly. 

19  Lay  not  up  for  your- 
selves treasures  upon  earth, 
where  moth  and  rust  doth  cor- 
rupt, and  where  thieves  break 
through  and  steal : 


al  appearance  be  as  it  is  on  other  days ; 
let  there  be  nothing  external  to  attract 
notice.  Anointing  the  head  was  com- 
mon among  the  Jews  ;  and  declining 
to  anoint  the  head  was  an  indication 
of  being  in  sorrowful  circumstances. 
2  Sam.  12 :  20.  Eccl.  9 :  8.  Neglect- 
ing to  wash  the  face  and  to  anoint 
the  head,  therefore,  was  adapted  to 
draw  the  attention  of  others;  and 
if  this  neglect  arose  from  respect  to 
the  fast-day,  not  from  domestic  or 
personal  affliction,  it  would  be  re- 
garded as  indicative  of  piety. 

19.  Jesus  next  introduced  another 
subject,  respecting  which  he  gave 
cautions  that  are  always  necessary; 
namely,  attachment  to  earthly  riches, 
and  anxiety  respecting  earthly  good. 
Moth.  Clothes  were  possessed  in  large 
quantities  by  wealthy  men  of  the  East, 
as  the  fashions  of  garments  were  not 
changeable.  Hence  their  treasures 
were  in  danger  from  moths.  See 
James  5  :  2.  Changes  of  raiment  are 
spoken  of  in  the  Bible  in  a  manner 
which  shows  that  they  were  regarded 
as  a  very  considerable  part  of  a  person's 
wealth.  See  Gen.  45 :  22.  2  Kings 
5:5,22,23.  \\  Rust.  Compare  James 
5 :  3.  Allusion  is  probably  made  here 
to  the  rust  which  gathers  upon  metals, 
and  which  seems  to  be  eating  them. 
The  word  in  the  original  contains  the 
idea  of  eating,  or  corroding.  ||  Break 
through.  This  form  of  expression  in 
regard  to  thieves,  was  drawn  from  the 
circumstance  that  the  walls  of  houses 
in  Palestine  were  frequently  built  of 
clay,   or    unburnt    tiles.     The  word, 


CHAPTER  VI. 


71^ 


20  Bai  lay  up  for  yourselves 
treasures  in  heaven,  where 
neither  moth  nor  rust  doth  cor- 
rupt, and  where  thieves  do  not 
break  through  nor  steal, 

21  For  where  your  treasure 
is,  there  will  your  heart  be 
also. 

22  The  light  of  the  body  is 
the  eye :  If  therefore  thine  eye 
be  single,  thy  whole  body  shall 
be  full  of  light : 


having,  perhaps,  originated  from  that 
circumstance,  might  have  been  re- 
tained in  application  to  all  sorts  of 
houses. 

The  perishable  nature  of  earthly 
treasures  is  here  distinctly  exhibited, 
as  a  dissuasive  from  cherishing  the 
spirit  of  accumulation.  Of  vj^hatever 
our  wealth  consists,  whether  raiment, 
or  the  fruits  of  the  earth,  or  gold  and 
silver,  it  is  exceedingly  frail,  and 
our  hold  upon  it  is  equally  feeble. 

21.  Your  heart;  your  affections. 
How  suitable  that  our  affections  should 
be  placed,  not  upon  treasures  that  de- 
cay, and  that  will  leave  the  heart  com- 
fortless, but  upon  treasures  beyond 
the  reach  of  accident  and  dissolution, 
and  which  will  impart  ever-enduring 
bliss  ! 

22.  The  Saviour  enforced  his  cau- 
tion by  an  illustration  drawn  from  the 
natural  body.  The  body  is  furnished 
with  a  lamp,  that  is,  the  eye,  which 
enables  it  to  discern  all  objects  around, 
and  properly  to  use  its  powers.  If  the 
eye  is  in  a  healthy  condition,  the  body 
has  light,  and  can  rightly  direct  its 
energies.  But  if  the  eye  be  diseased, 
the  lamp  is  either  gone  out,  or  burns 
dimly,  and  thus  leaves  the  man  to 
grope  in  the  dark,  to  misapply  his  ef- 
forts, and  to  fail  of  his  end  ;  or  it  burns 
in  a  flickering,  fitful  manner,  so  as  to 
dazzle  and  deceive.  How  miserable 
the  man  whose  directory  either  fails 
to  guide,  or  misleads  !  In  so  unhappy 
a  stJite,  as  regards  his  highest  interest, 
is  the  man  who  hoards  up  treasure 
on  earth,  to  the  neglect  of  heavenly 


23  But  if  thine  eye  be  evil, 
thy  whole  body  shall  be  full  of 
darkness.  If,  therefore,  the 
light  that  is  in  thee  be  dark- 
ness, how  great  is  that  dark- 
ness ! 

24  No  man  can  serve  two 
masters :  for  either  he  will  hate 
the  one,  and  love  the  other ; 
or  else  he  will  hold  to  the  one, 
and  despise  the  other.  Ye  can- 
not serve  God  and  Mammon. 


treasure.  The  light  of  the  body  ;  more 
properly, the  lamp.  ||  Single;  sound, 
in  a  healthy  state,  capable  of  rightly 
discerning  objects,  seeing  them  as 
they  are. 

23.  Evil;  disordered,  not  properly 
performing  its  office,  not  rightly  pre- 
senting objects  of  sight.  ||  If,  there- 
fore, the  light  that  is  in  thee,  &c. 
This  is  the  application  of  the  simile  : 
If  that  within  thee  which  ought  to 
enlighten,  is  itself  shrouded  with 
darkness,  how  great  and  utter  the 
darkness!  If  it  give  forth  a  false 
light,  how  miserable  the  condition  I 
If  thy  mind,  thy  inward  powers,  be 
perverted,  how  can  there  be  a  right 
guidance  ? 

24.  Jesus  proceeded  to  dissuade 
from  the  love  of  earthly  treasure,  by 
declaring  the  impossibility  of  grasping 
both  worldly  good  and  heavenly  good. 
These  two  are  in  their  nature  opposite, 
and  eager  devotion  to  worldly  good 
must  incur  the  loss  of  heavenly  good ; 
just  as  no  man  can  perform  the  will, 
at  the  same  time,  of  two  masters, 
the  interests  and  commands  of  one 
of  whom  are  at  variance  with  those 
of  the  other.  Ttco  masters ;  of  op- 
posite characters  and  claims,  as  ap- 
pears by  the  last  clause  of  the  verse. 
II  Hate  —  despise.  Such  words  as  these 
are  sometimes  employed  in  the  Bible, 
in  a  comparative,  rather  than  in  an 
absolute,  sense  ;  and  they  express  all 
degrees  of  opposition,  from  indiffer- 
ence and  dislike,  up  to  positive  hatred. 
See  Deut.  21  :  15—17.  Mai.  1 :  2,  3, 
quoted  in  Rom.  9 :  13.     Luke  14  :  2G 


^ 


MAlTHEW. 


25  Therefore  1  say  unto 
you,  Take  no  thought  for  your 
life,  what  ye  shall  eat,  or  what 
ye  shall  drink;  nor  yet  for 
your  body,  what  ye  shall  put 
on.  Is  not  the  life  more  than 
meat,  and  the  body  than  rai- 
ment? 

26  Behold  the    fowls   of  the 

In  the  present  instance,  they  express 
the  opposite  of  attachment ;  such  an 
indifference,  or  dislike,  as  leads  to 
neglect.  1|  Mammon.  The  name  of 
a  heathen  deity,  who  was  supposed  to 
preside  over  wealth ;  the  god  of  wealth. 
This  imagined  deity  is  here  placed  in 
contrast  with  the  true  God.  God  and 
Mammon  are  represented  as  two  mas- 
ters, or  lords ;  to  both  of  whom  it  is 
not  possible  for  a  man  to  render  ser- 
vice at  the  same  time.  The  simple 
idea  conveyed  is.  You  cannot  be  de- 
voted to  the  attaining  of  worldly  good 
and  to  the  attaining  of  heavenly  good 
at  the  same  time.  The  two  things 
are  in  contrast  with  each  other.  He 
who  would  grasp  one,  and  hold  it  with 
all  his  might,  cannot  grasp  the  other 
also. 

By  three  distinct  considerations,  the 
Saviour  here  cautioned  his  disciples 
against  the  desire  of  earthly  treasures: 
—  1.  The  perishable  nature  of  earthly 
treasures,  and  the  consequent  impro- 
priety of  placing  the  affections  upon 
them.  2.  The  pursuit  of  worldly  good, 
as  a  grand  object,  is  a  perversion  of 
our  powers,  and  shows  a  disordered 
state  of  mind,  in  regard  to  our  true 
welfare.  3.  The  impossibility  of  uni- 
ting together  the  pursuit  of  heaven  and 
the  pursuit  of  earth.  Compare  Matt. 
19:  16—26.  Mark  10 :  17— 27.  Luke 
12:13—21.  18:18—27.  1  Tim.  6: 
9,10,17. 

25.  Having  thus  cautioned  his  dis- 
ciples against  the  love  of  this  world 
(compare  1  John  2  :  15 — 17),  Jesus 
proceeded  to  caution  them  against 
anxiety  in  regard  to  a  subsistence. 
Take  no  thought ;  cherish  no  anxiety. 
So  in  Phil.  4:6.  |l  Is  not  the  life,  &c. 
An  argument  to  enforce  the  preceding 


air  :    for  they  sow  not,  neithe 
do   they  reap,    nor  gather   into 
barns;    yet   your   heavenly   Fa- 
ther   feedeth    them.       Are    ye 
not  much  better  than  they  ? 

27  Which  of  you  by  taking 
thought  can  add  one  cubit  unto 
his  stature  ? 

28  And  why  take  ye  thought 


exhortation.  The  amount  of  it  is  this : 
Life,  which  God  has  bestowed,  is  a 
matter  of  far  greater  importance  than 
food.  Since  he  has  bestowed  the 
greater  blessing,  trust  in  him  for  the 
smaller;  especially  as  the  smaller,  the 
food,  is  necessary,  that  the  life  may 
accomplish  the  purpose  for  which  it 
was  bestowed.  Life  was  bestowed 
not  for  a  trifling  purpose  ;  particularly 
the  life  of  those  who  become  sub- 
jects of  the  Messiah,  and  are  true 
children  of  God.  God  will  not  permit 
life  to  fail  of  its  object,  through  his 
failing  to  bestow  needed  food.  ||  The 
body  than  raiment  ?  He  who  gave  us 
bodies,  will  also  furnish  the  clothing 
which  they  need,  in  order  to  be  pre- 
served from  perishing,  and  from  failing 
to  answer  the  end  for  which  they  were 
given.  The  body  is  a  greater  gift  than 
its  clothing;  trust,  then,  for  clothing 
to  him  who  bestowed  the  body.  The 
word  translated  more,  in  this  verse, 
signifies  a  more  important  thing,  a 
matter  of  higher  value. 

26.  Better ;  more  valuable. 

27.  One  cubit  to  his  stature.  It  is 
of  little  consequence,  if  we  judge  ac- 
cording to  the  real  importance  of 
things,  whether  we  be  tall  or  not ;  and 
thus,  in  respect  to  our  real  interests, 
an  addition  made  to  our  height  would 
be  a  trifling  thing.  If  all  our  anxiety 
cannot  avail  for  the  procuring  of  such 
a  trifle,  certainly,  then,  anxiety  in  re- 
gard to  our  lives  ought  not  to  be  cher- 
ished. See  Luke  12:  25,  26.  It  is 
probable,  however,  that  the  word  here 
rendered  stature  is  equivalent  to  our 
word  age,  as  it  is  in  John  9:  21,  23, 
and  Heb.  11 :  11 .  Then  the  idea  will 
be,  Which  of  you,  by  cherishing  anxi- 
ety, can  add  a  cubit  to  his  life  ?  that 


CHAPTER  VI. 


7^ 


for  raiment?  Consider  the 
lilies  of  the  field,  how  they 
grow ;  they  toil  not,  neither  do 
they  spin  : 

29  And  yet  I  say  unto  you, 
that  even  Solomon  in  all  his 
glory  was  not  arrayed  like  one 
of  these. 

30  Wherefore,  if  God  so 
clothe  the  grass  of  the  field, 
which  to-day  is,  and  to-morrow 
is  cast  into  the  oven,  shall  he 
not  much  more  clothe  you,  O  ye 
of  little  faith  ? 


is  (see  Luke  12 :  26),  can  make  tJie 
smallest  addition  to  his  age?  The 
application  of  the  cubit,  a  measure  of 
length,  to  time,  is  similar  to  the  ex- 
pression in  Ps.  39  :  5  —  "  Thou  hast 
made  my  days  as  an  hand  breadth ;  " 
thus  happily  versified  by  Dr.  Watts : 
"  A  span  is  all  that  we  can  boast, 
An  inch  or  two  of  time." 

Life  was  frequently  spoken  of,  by  the 
Hebrews,as  a  journey,  or  a  pilgrimage. 
Now,  a  cubit,  vi^hen  compared  with  a 
journey,  is  a  very  small  thing. 

29.  Glory;  splendor.  Compare  1 
Kings,  10th  chapter. 

30.  Grass.  The  original  word  is  of 
more  extensive  import  than  our  word 
grass,  and  is  equivalent  to  herbage, 
the  smaller  growth  of  the  field,  which 
in  the  East  was  employed  for  fuel. 
II  Oven.  Ovens  were  of  various  kinds. 
The  cakes  (for  bread  was  not  made  in 
the  shape  of  our  loaves)  were  often 
baked  by  placing  the  dough  on  the 
outside  of  the  oven,  while  the  fire  was 
burning  within.  They  sometimes  had 
movable  ovens,  constructed  of  brick, 
and  sometimes  portable  ones,  of  brass. 
Unleavened  cakes  were  made  of  the 
thickness  of  a  knife ;  leavened  cakes, 
of  the  thickness  of  a  little  finger. 

32.  Gentiles  ;  people  who  were  not 
Jews,  and  consequently  not  enjoying 
religious  advantages.  They  are  seek- 
ing anxiously  what  they  shall  eat,  and 
what  tiiey  shall  drink.  They  know 
not  the  providential  care  of  the  Xxyi^ 

VOL.  I.  7 


31  Therefore  take  no 
thought,  saying.  What  shall  we 
eat  1  or.  What  shall  we  drink  ? 
or,  Wherewithal  shall  we  be 
clothed  ? 

32  (For  after  all  these  things 
do  the  Gentiles  seek :)  for 
your  heavenly  Father  knoweth 
that  ye  have  need  of  all  these 
things. 

33  But  seek  ye  first  the 
kingdom  of  God,  and  his  right- 
eousness ;  and  all  these  things 
shall  be  added  unto  you. 

God ;  and  we  might  expect  from  them 
an  anxious  seeking  for  such  things. 
For  you,  however,  instructed  in  divine 
truth,  how  unbecoming  to  be  thus 
anxious ! 

33.  Kingdom  of  God;  spiritual 
blessings,  such  as  the  new  dispensa- 
tion, when  rightly  viewed,  proposes 
both  here  and  hereafter ;  in  opposition 
to  mere  temporal  good.  The  direction 
is  of  the  same  import  as  that  contained 
in  V.  20.  II  His  righteousness ;  that 
is,  the  true  integrity  towards  man  and 
God,  true  piety,  which  God  requires. 
The  possessive  case  is  used  in  the 
Bible  with  great  latitude.  Here,  his 
righteousness  does  not  mean,  right- 
eousness which  he  possesses,  but  that 
which  he  requires  of  men.  \\  Ml 
these  things;  all  the  things  just  spoken 
of;  that  is,  all  things  necessary 
for  eating,  drinking,  and  clothing; 
necessary  for  life.  Wealth  is  not 
promised  ;  but  the  support  of  life  is 
promised.  And  such  are  the  provi- 
dential arrangements,  that  true  piety 
will,  in  general,  secure  whatever  is 
necessary  for  subsistence,  if  not  for 
comfort.  For,  besides  other  consider- 
ations, piety  to  God  requires  modera- 
tion, and  temperance,  and  industry  in 
our  proper  calling.  God  will  not 
withhold  his  blessing,  but  in  various 
ways,  frequently  unthought  of,  will 
provide  for  his  people.  1  Tim.  4  :  8. 
6:8.  If  we  seek,  in  true  piety,  for 
heavenly  treasure,  we  shall  not  only 


74 


MATTHEAV. 


34  Take,  therefore,  no 
thought  for  the  morrow  :  for  the 
morrow  shall  take  thought  for 
the  things  of  itself  Sufficient 
unto  the  day  is  the  evil  thereof. 

CHAPTER   VII. 

JUDGE   not,  that  ye  be   not 
judged. 
2   For    with    what  judgment 
ye  judge,  ye   shall    be  judged ; 
and     with     what     measure     ye 


have  the  present  comforts  of  piety  and 
the  blissful  hope  of  eternal  life,  but,  in 
addition,  whatever  is  needful  for  the 
present  life. 

34.  The  evil  thereof;  the  care  and 
perplexity  pertaining  to  it.  For  any 
one  day,  the  perplexity,  or  care,  prop- 
erly pertaining  to  it,  is  enough. 
Bring  not,  in  addition,  the  care  and 
trouble  belonging  to  the  morrow. 

Does  the  Saviour  discourage  all  con- 
cern about  the  future  days,  or  years, 
of  our  lives  ?  No.  He  dissuades  us 
from  perplexing  anxiety  about  the  fu- 
ture, and  from  a  distrustful  fear  that 
our  necessities  will  not  be  provided 
for.  The  proj>er  business  of  each  day 
is  to  be  performed  in  that  day,  and  its 
anxieties  are  not  to  be  increased  by 
anticipating  the  wants  of  following 
days.  Yet  such  is  the  plan  of  divine 
providence,  that  the  performance  of 
daily,  duties  in  their  proper  time  is 
followed  with  blessings  in  days  and 
years  yet  to  come.  As  in  the  case 
of  the  farmer :  It  is  his  duty,  at  cer- 
tain times,  to  sow ;  but  the  perform- 
ance of  this  duty  is  succeeded  by 
blessings  months  afterwards.  He 
would  transgress  the  Saviour's  direc- 
tions, if,  to  the  care  and  trouble  con- 
nected with  sowing,  he  should  add 
misgivings  and  perplexity  respecting 
the  result  of  his  labors.  A  similar  re- 
mark may  be  made  in  reference  to 
every  human  employment. 

CHAPTER   VH. 

1.  The  Saviour  proceeded  to  cau- 
tion his  hearers  no-ainst  forminff  harsh 


mete,  it   shall    be  measured   to 
you  again. 

3  And  why  beholdest  thou 
the  mote  that  is  in  thy  broth- 
er's eye,  but  considerest  not 
the  beam  that  is  in  thine  own 
eye? 

4  Or  how  wilt  thou  say  to 
thy  brother,  Let  me  pull  out 
the  mote  out  of  thine  eye  * 
and,  behold,  a  beam  is  in  thine 
own  eye  ? 


judgments  respecting  their  fellow- 
men.  A  tendency  to  this  always 
exists;  but  it  was  probably  very  much 
in  danger  of  being  indulged  in  the 
times  of  our  Saviour,  when  those  who 
were  reputed  as  pious  cherished  a 
very  diminutive  view  of  others.  &'ee 
Luke  18:  11.  Judge.  This  word 
has  respect  here  to  the  forming  and 
expressing  of  unfavorable  opinions 
respecting  others.  And  we  are  cau- 
tioned against  this  from  the  con- 
sideration, that,  if  we  abstain  from  the 
exercise  of  a  censorious  spirit,  others 
will  not  exercise  such  a  spirit  tow- 
ards us. 

2.  It  shall  be  measured  to  you 
again;  you  will  be  treated  as  you  treat 
others.  Compare  Luke  6 :  37,  38. 
The  rule  is  of  very  extensive  applica- 
tion, and  has  a  bearing  upon  our  ac- 
ceptance with  God,  as  well  as  upon 
our  enjoying  favor  with  men.  In  this 
connection,  however,  it  seems  to  re- 
late to  our  intercourse  with  our 
fellow-men. 

3.  Mote  —  heavi ;  that  is,  a  vrry 
small  thing,  and  a  very  large  thing. 
A  man  who  cherishes  a  censorious 
spirit,  and  is  disposed  to  express  harsh 
judgments  respecting  others,  is,  in  all 
probability,  guilty  of  far  greater  fault? 
than  those  which  he  condemns  ;  so 
that,  in  comparison,  those  which  he 
condemns  are,  to  his  own,  asa  mote  to 
a  beam,  or  as  a  twig  to  the  trunk  of  a 
tree.     ||  Brother.     Compare  5 :  22. 

4.  Hoio;  with  what  appearance  of 
propriety  ? 


CHAPTER  Vll. 


75 


5  Thou  hypocrite,  first  cast 
out  tho  beam  out  of  thine  own 
eye,  and  then  shalt  thou  see 
clearly  to  cast  out  the  mote 
out  of  thy  brother's  eye. 

6  Give  not  that  which  is 
holy  unto  the  dogs,  neither 
cast  ye  your  pearls  before 
swine,  J^^t  they  trample  them 
under  their  feet,  and  turn 
again  and  rend  you. 

7  Ask,  and  it  shall  be  given 


5.  First,  &c.  Let  your  attention 
be  directed  principally  to  the  correc- 
tion of  jour  own  faults.  When  you 
have  removed  your  own,  which  may 
be  incomparably  worse  than  your 
neighbor's,  then  you  may  be  more  able 
rightly  to  judge  of  his. 

G.  Dogs,  in  Oriental  cities,  are  fre- 
quently very  insolent  and  ravenous. 
1  Kings  14  :  11.  16 :  4.  21 :  23,  24. 
Jer.  15  :  3.  Persons  who  treat  others 
in  an  insolent  and  injurious  manner, 
are  compared  to  them.  Ps.  22:  IC, 
20.  Phil.  3:2.  11  Holy;  that  which 
has  been  consecrated  to  God.  Here, 
as  dogs  are  spoken  of,  the  word  liter- 
ally refers  to  pieces  of  meat  offered  in 
sacrifice.  ]]  Swine  are  universally  re- 
garded as  uncleanly  animals,  indis- 
posed to  distinguish  nice  and  valuable 
a  rticles,  consuming  what  but  for  them 
would  be  thrown  awa3^  ||  Trample 
them;  that  is,  lest  the  swine  trample 
the  pearls  under  their  feet.  H  Turn 
again  J  lest  the  dogs  turn  around  after 
having  consumed  the  meat,  and  com- 
mence their  ravages  upon  your  per- 
sons. Dogs  have  been  known,  in 
Oriental  cities,  during  the  night,  to 
attack  even  living  men.  The  amount 
of  the  proverbial  language  in  this 
verse  is,  Offer  not  your  favors  to  men 
who  will  not  value  them,  and  who 
will  turn  your  very  kindness  into  an 
occasion  of  abusing  you.  In  appli- 
cation to  the  apostles,  to  whom  it 
seems  to  have  specially  referred,  the 
idea  was.  Deliver  not  your  instruc- 
tions to  men  who  will  contemptuously 
reject  them.     Compare  Matt.  10  :  14. 


you ;  seek,  and  ye  shall  find ; 
knock,  and  it  shall  be  opened 
unto  you ; 

8  For  every  one  that  asketh 
receiveth ;  and  he  that  seeketh 
findeth ;  and  to  him  that  knock- 
eth  it  shall  be  opened. 

9  Or  what  man  is  there  of 
you,  whom  if  his  son  ask  bread, 
will  he  give  him  a  stone  ? 

10  Or  if  he  ask  a  fish,  will 
he  give  him  a  serpent  ? 

Luke  10:  10,11.  Prov.  9:8.  23:9. 
This  verse  may  contain  only  the 
substance  of  what  the  Saviour  said  to 
his  disciples  on  this  topic.  He  may 
have  enlarged  upon  it.  It  did  not, 
perhaps,  come  within  the  scope  of 
Matthew's  design  to  give  more  than 
a  mere  hint  of  some  things  which  the 
Saviour  said,  while  he  more  fully 
communicated  what  the  Saviour  said 
on  other  topics. 

7.  Encouragements  are  now  pre- 
sented for  affectionate,  confiding 
prayer  to  God.  In  G :  7 — 15,  Jesus 
distinctly  exhibited  the  spirit  in 
which  we  should  pray ;  and  now  he 
presents  encouragements.  The  three 
forms  of  expression  contained  in  this 
verse,  present  but  one  and  the  same 
idea. 

8.  The  consideration  here  present- 
ed seems  to  be  this  :  It  commonly 
happens,  that  a  person  who  needs  a 
favor,  and  seeks  it  in  a  proper  manner, 
and  from  the  proper  individual,  ob- 
tains it;  that  a  person  searching  for  a 
thing  properly,  that  is,  with  due  wa- 
riness, and  diligence,  and  perseverance, 
finds  it ;  that  a  person  seeking  admis- 
sion into  a  house  in  a  proper  manner, 
gains  admission.  The  Saviour  wished 
also  to  make  the  impression,  that  as, 
in  common  life,  asking  is  necessary  to 
obtaining,  so  asking  of  God  —  that  is, 
praying  —  is  necessary  in  order  to  re- 
ceive favors  from  him. 

9.  10.  Prayer  is  here  encouraged, 
by  noticing  the  manner  in  which 
parents  treat  the  requests  of  their  chil- 
dren.    God  is  our  heavenly  Father. 


76 


MAITHEW. 


11  If  ye  then,  being  evil, 
know  how  to  give  good  gifts 
unto  your  children,  how  much 
more  shall  your  Father  which 
is  in  heaven  give  good  things 
to  them  that  ask  him  ? 

12  Therefore  all  things 
whatsoever  ye  would  that  men 
should  do  to  you,  do  ye  even 
so    to    them :    for    this    is    the 


11.  Being  evil;  though  ye  be  sin- 
ners, and  disposed  to  be  selfish. 
II  Your  Father  ;  who  is  perfectly  good 
and  merciful.     See  Luke  11 :  9 — 13. 

12.  The  connection  between  the 
idea  in  this  verse  and  the  preceding 
topic,  is  not  very  obvious.  The  verse 
may  be  a  mere  mention  of  a  new 
topic,  on  which  the  Saviour  enlarged, 
and  Matthew  may  have  furnished  us 
only  with  a  summary  of  what  he  said. 
The  benignity  which  is  ascribed  to 
our  heavenly  Father,  in  the  preceding 
verse,  might,  however,  very  naturally 
suggest  a  principle  that  should  regu- 
late our  conduct  towards  one  another. 
The  principle  is  easily  understood, 
and  is  capable  of  constant  and  uni- 
versal application.  Always  conduct, 
in  reference  to  every  person,  in  such 
a  manner  as  you  would  reasonably 
and  justly  wish  him,  in  a  change  of 
circumstances,  you  being  in  his  place 
and  he  in  yours,  to  conduct  towards 
you.  II  The  law  and  the  prophets; 
that  is,  the  books  of  the  Old  Testa- 
ment. See  on  5:  17.  The  rule  which 
the  Saviour  had  given,  is  the  sub- 
stance of  the  moral  instructions  con- 
tained in  the  Old  Testament,  respect- 
ing mutual  duties.  See  Matt.  22: 
35—40. 

13, 14.  Jesus  turned  the  attention 
of  his  hearers  directly  to  the  future 
state.  Two  objects  are  presented  — 
destruction^  that  is,  future  misery; 
life,  that  is,  future  happiness.  To 
these  two  objects,  entirely  diverse 
in  their  nature,  the  different  moral 
courses  of  men  are  tending.  Jesus 
enjoins,  that  men  seek  for  Zi/e,  future 
bliss;  and  that  they  pursue  the  ap 


law   and   the   prophets. 

13  Enter  ye  in  at  the  strait 
gate;  for  wide  is  the  gate,  and 
broad  is  the  way,  that  leadeth 
to  destruction,  and  many  there 
be  which  go  in  thereat : 

14  Because  strait  is  the 
gate,  and  narrow  is  the  way, 
which  leadeth  unto  life;  and 
few  there  be  that  find  it. 


propriate  course  for  its  attainment. 
Strait  gate;  narrow  gate.  Heaven, 
the  seat  of  life,  or  bliss,  is  represented 
as  a  mansion,  or  a  place  of  safety, 
to  which  a  particular  road  conducts. 
This  road  is  narrow,  and  the  gate  at 
its  entrance  is  narroxo ;  it  does  not 
give  opportunities  of  turning  to  the 
right  hand  or  to  the  left.  Those  who 
walk  in  it,  must  keep  constantly  be- 
fore them  the  object  to  be  gained,  and 
press  towards  it,  regardless  of  the 
attractions  that  might  divert  them 
from  a  steady,  onward  progress.  In 
this  figurative  manner  a  holy  life  is 
shadowed  forth;  regulated  by  tlie 
principles  of  piety,  restrained  by  a 
regard  to  God's  will  from  indulging 
inclinations  that  are  opposite  to  duty. 
Luke  13:  24.  Prov.  4  :  27.  Ps.  1:1. 
II  Wide — broad.  On  the  contrary,  the 
road  which  conducts  to  the  seat  of 
future  misery  is  abundantly  Avide. 
This  road  is  the  course  of  sin.  Those 
who  live  in  sin,  do  not  subject  them- 
selves to  the  restraints  of  piety,  but 
allow  themselves  in  various  wrong 
indulgences. 

The  difficulties  and  restraints  con- 
nected with  a  life  of  piety,  and  to  be 
submitted  toby  those  who  would  enter 
heaven,  do  not  arise  from  the  nature 
of  holiness,  but  from  the  fact  that  men 
are  naturally  sinful  and  disinclined 
to  the  service  of  God.  The  way  of 
holiness  is  in  opposition  to  the  natural 
desires  of  the  human  heart,  and  re- 
quires self-denial.  Matt.  16:  24.  10: 
17,  21,  22.  Eph.  2:  1—3.  Perfectly 
holy  beings  find  only  delight  in  obedi- 
ence to  God  ;  and  the  difficulties  wliich 
pious  men  experience,  are  to  be  put  to 


CHAPTER  VU. 


77 


15  Beware  of  false  prophets, 
which  come  to  you  in  sheep's 
clothing,  but  inwardly  they 
are  ravening  wolves : 

16  Ye  shall  know  them  by 
their  fruits.  Do  men  gather 
grapes  of  thorns,  or  figs  of 
thistles? 

17  Even  so  every  good  tree 
hringeth   forth  good  fruit ;    but 

the  account  of  sin,  or  arise  from  the 
fact  that  the  present  is  intended  as  a 
world  of  probation.  So,  on  the  other 
liand,  if  the  way  of  sin  is  broad,  free 
from  many  restraints,  and  presenting 
aaiijle  opportunities  for  indulgence,  it 
is  not  because  sin,  in  itself,  is  pleasant ; 
but  because  the  pleasures  of  depravity 
are  harmonious  with  hearts  of  deprav- 
ity. But,  be  it  remembered,  the  end 
of  these  two  roads  will  be  reached  ere 
long ;  and  a  recompense  will  be  made 
to  each  man,  according  to  God's 
jud.^menf  of  the  real  character  of 
each. 

15.  Jesus  next  cautioned  his  follow- 
ers against  false  teachers  of  religion, 
whose  external  professions  would  be 
fair,  but  whose  real  characters  would 
be  contrary  to  godliness.  Prophets. 
Tills  word,  besides  meaning  men 
endowed  with  the  gift  of  foretelling 
future  events,  has  also  the  significa- 
tion of  rcligluus  teachers.  J]  Sheep's 
clothing,  —  ravening  wolves.  In  ex- 
ternal appearance,  they  are  innocent, 
but  within,  they  cherish  evil  designs, 
.seeking  to  promote  their  own  inter- 
ests at  your  expense.  Such  were 
the  Pharisees.  Matt.  23 :  14,  25,  28. 
Such  were  some  in  after  times.  See 
Acts  20 :  29,  30.    2  Pet.  2 :  1—3. 

16.  Ye  shall  know  them;  you 
may  know  them  ;  you  will  be  able  to 
distinguish  them.  \\  Fruits  ;  actions, 
conduct.  Their  hearts  not  being 
right,  their  lives  will  not  be  habitually 
right. 

17.  Corrupt  tree ;  a  tree  of  bad 
quality.  A  poisonous  tree  cannot  pro- 
duce wholesome  fruit.  |1  Evil  fruit; 
hurtful  fruit. 

■       7* 


a  corrupt  tree  bringeth  forth 
evil  fruit. 

IS  A  good  tree  cannot  bring 
forth  evil  fruit,  neither  can  a  cor- 
rupt tree  bring  forth  good  fruit. 

19  Every  tree  that  bringeth 
not  forth  good  fruit,  is  hewn 
down,  and  cast  into  the  fire. 

29  Wherefore  by  their  fruits 
ye  shall  know  them. 

20.  Wherefore,  &.c.  Professed  re- 
ligious teachers  are  represented  by 
trees  :  their  habitual  conduct  is  repre- 
sented by  the  fruit  of  trees.  Compare 
Luke  C  :  45.  The  method  of  judging, 
here  spoken  of,  will  always  hold,  when 
the  conduct  of  religious  teachers  is 
at  variance  witli  purity  and  propriety. 
To  such  men,  our  confidence  ought 
not  to  be  extended.  It  is  not,  how- 
ever, solely  by  the  external  conduct 
of  religious  teachers,  that  we  are  to 
form  a  judgment  respecting  them.  In 
times  when  the  office  of  a  religious 
teacher  is  attended  with  respect,  and, 
in  many  instances,  affords  alluring 
opportunities  for  gratifying  literary 
taste,  and  for  securing  external  ease 
and  dignity,  many  may  be  drawn  into 
the  sacred  office,  whose  hearts  are  not 
right,  while  yet  their  lives  may  not 
exhibit  any  marked  deficiency  of  re- 
ligious principle ;  just  as  some  in- 
fidels, through  the  general  prevalence 
of  external  morality,  may  be  guilty 
of  no  flagrant  crimes.  We  are,  there- 
fore, furnished  with  additional  means 
of  judging.  Forwhile,on  the  one  hand, 
unholy  conduct  is  a  sufficient  proof 
that  a  man  ought  not  to  be  received 
as  a  religious  teacher,  however  correct 
his  professed  religious  principles  may 
be,  we  learn,  on  the  other,  from  the 
Holy  Scriptures,  what  are  the  princi- 
ples of  true  religion.  And  those  who 
can  read  and  judge  for  themselves 
respecting  the  truths  of  religion,  are 
required  to  bring  the  principles  of 
professed  teachers,  as  well  as  their 
conduct,  to  the  test.  See  1  John  4 
1—3. 


78 


MATTHEW. 


21  Not  every  one  that  saith 
unto  pie,  Lord,  Lord,  shall 
enter  into  the  kingdom  of 
heaven ;  but  he  that  doeth  the 
will  of  my  Father  which  is  in 
heaven. 

22  Many  will  say  to  me  in 
that  day,  Lord,  Lord,  have  we 
not  prophesied  in  thy  name  ? 
and  in  thy  name  have  cast  out 
devils?  and  in  thy  name  done 
many  wonderful  works  ? 

23  And  then  will  I  profess 
unto  them,  I  never  knew  you: 
depart  from  me,  ye  that  work 
iniquity. 

21.  JVot  every  one  that  saith,  &c. 
A  mere  profession  of  the  doctrine  of 
Christ,  or  of  attachment  to  him,  is  not 
sufficient  for  securing  the  blessings 
of  the  Messiah's  reign.  A  spirit  of 
obedience  to  the  will  of  God  is 
requisite. 

22.  In  that  day.  This  expression  oc- 
curs in  Luke  10  :  12,  and  is  explained 
by  V.  14,  as  meaning  the  day  of  judg- 
ment. Compare  also  Matt.  11 :  22, 
24,  with  Luke  10:  12.  See  also  2 
Tim.  4:  8.  1:  18.  \\  To  me.  The 
Messiah  will  be  the  final  Judge.  John 
5  :  22.  Rom.  14  :  10.  2  Cor.  5:10. 
Our  minds  are  thus  directed  to  the 
day  of  judgment,  when  all  will  be 
judged  according  to  their  deeds,  and 
according  to  the  secret  purposes  of 
their  hearts.  2  Cor.  5  :  10.  1  Cor. 
4:5.  At  that  time,  it  will  be  seen 
that  a  mere  external  profession  of 
subjection  to  the  Messiah,  is  of  no 
avail.  II  Prophesied  in  thy  name; 
performed  the  part  of  a  religious  teach- 
er professing  to  acknowledge  thine 
authority.  See  on  the  word  proph- 
ets, in  V.  15.  II  Wonderful  icorks ; 
miracles. 

23.  Profess;  publicly  declare, 
jj  Kneio.  The  word  translated  knoio 
has  a  more  extensive  meaning  in  the 
original  than  the  word  know  in  our 
ordinary  use.  It  frequently  contains 
the  additional  idea  of  approving,  ac- 


24  Therefore  whosoevei 
heareth  these  sayings  of  mine, 
and  doeth  them.  1  will  liken 
him  unto  a  wise  man,  which 
built  his  house  upon  a  rock  : 

25  And  the  rain  descended, 
and  the  floods  came,  and  the 
winds  blew,  and  beat  upon 
that  house;  and  it  fell  not: 
for  it  was  founded  upon  a  rock. 

26  And  every  one  that  hear- 
eth these  sayings  of  mine,  and 
doeth  them  not,  shall  be  likened 
unto  a  foolish  man,  which  built 
his  house  upon  the  sand  : 

27  And  the  rain   descended. 


knowledging,  favorably  esteeming. 
So  here  ;  I  never  acknowledged  you 
as  my  true  subjects. 

Thus  the  Saviour  enforces  the 
thought  that  nothing  can  supply  the 
lack  of  a  spirit  of  genuine  obedience 
to  God.  A  religious  teacher  will  not 
be  shielded,  by  his  office,  from  the 
displeasure  of  the  final  Judge,  if  he 
have  not  possessed  the  spirit  of  obe- 
dience. Neither  the  casting  out  of 
demons,  nor  any  miraculous  works, 
can  atone  for  the  want  of  this  spirit. 
Christ  will  not  acknowledge  us,  in 
the  day  of  judgment,  as  his  followers, 
whatever  have  been  our  professions 
or  employments  during  life,  unless  it 
has  been  our  steady  aim  to  "  do  the 
will  of  his  Father."  Compare  1  Cor. 
13 :  1—3.     Gal.  6  :  15. 

24.  In  view  of  the  instructions 
which  the  Saviour  had  imparted,  and 
particularly  of  the  need  of  practical 
obedience  to  his  instructions,  he 
brought  his  discourse  to  a  conclusion, 
by  a  vivid  representation  of  the  wis- 
dom displayed  by  the  man  who  should, 
in  heart  and  life,  yield  obedience  to 
his  instructions;  and  of  the  folly  of 
the  man,  who,  after  hearing,  .should 
neglect  and  disobey.  A  rock;  a  foun- 
dation of  rock. 

25,  27.  The  particulars  mentioned 
in  these  verses,  are  indicative  of  stor- 
my  weather,  which  prevails  during 


CHAPTER  Vm. 


n 


and  the  floods  came,  and  the 
winds  blew,  and  beat  upon 
that  house ;  and  it  fell :  and 
great  was  the  fall  of  it. 

28  And  it  came  to  pass, 
when  Jesus  had  ended  these 
sayings,  the  people  were  as- 
tonished at  his  doctrine : 

29  For  he  taught  them  as  07ie 
having  authority,  and  not  as  the 
scribes. 


the  wintry  season  in  Palestine.  Thun- 
der and  lightning,  rain  and  hail,  are 
frequent;  the  winter  torrents  (here 
called ^00^5)  pour  down  their  waters, 
and  the  rivers  are  swollen.  By  the 
impetuous  flowing  of  those  torrents, 
by  the  winds  and  violent  rains,  a 
house  would  be  greatly  endangered, 
if  built  on  a  slight  foundation.  In 
these  circumstances,  a  considerate  man 
would  build  his  house  on  a  solid  foun- 
dation. So  true  wisdom  would  prompt 
a  person  to  obey  the  instructions 
which  the  great  Teacher  has  here 
given.  And,  on  the  contrary,  unwise 
and  inconsiderate  as  would  "be  the 
man,  who,  in  such  circumstances, 
should  build  a  house  "  without  a 
foundation"  (Luke  6:  49),  on  the 
mere  sand,  so  is  he  who  heeds  not  the 
teachings  of  the  Messiah.  He  is  pre- 
paring for  certain  and  dreadful  ruin. 

28.  Doctrine;  teaching,  including 
both  matter  and  manner. 

2').  Having  authority.  Jesus  spoke 
as  an  authoritative  teacher,  whose  in- 
structions, as  coming  from  him,  the 
Messiah,  the  Lord  of  the  new  dispen- 
sation, were  to  be  received  as  guiding 
truths.  Such,  too,  was  his  manner  of 
addressing  the  people,  that  the  judg- 
ment was  informed,  the  conscience 
was  aroused,  the  heart  was  moved. 
John  7 :  46.  j]  JS^ot  as  the  scribes. 
See  Lntroductor\  Explanations, 
in.  3.  The  teaching  of  the  scribes 
consisted  very  much  in  vain  dispu- 
tations and  trifling  controversies. 
Neither  as  to  the  matter  which  they 
furnished,  nor  as  to  the  manner,  did 
they   properly  guide  the  conscience, 


CHAPTER   VIII. 

WHEN  he  was  come  down 
from   the  mountain,  great 
multitudes  followed  him. 

2  And,  behold,  there  came 
a  leper  and  worshipped  him, 
saying,  Lord,  if  thou  wilt,  thou 
canst  make  me  clean. 

3  And  Jesus  put  forth  his 
hand,  and  touched  him,  say- 
inor,  I  will :  be  thou  clean  :  and 


or  move    the   heart,  or  persuade   to 
action. 

CHAPTER  VIII. 

2.  ^  leper.  The  leprosy  was  a  very 
unpleasant  disease,  frequent  in  Eastern 
countries.  It  probably  aflfected  per- 
sons internally,  some  time  before  it 
made  its  appearance  on  the  skin.  It 
then  showed  itself  in  spots,  which 
gradually  spread  so  as  to  cover  the 
whole  body.  Its  progress  was  not 
rapid.  A  person  leprous  from  his 
birth,  sometimes  lived  as  many  as 
fifty  years ;  those  who  became  subse- 
quently aflbcted  with  it,  as  many  as 
twenty  years.  The  disorder  occa- 
sioned dreadful  misery,  and  at  length 
terminated  life  suddenly.  It  was  be- 
lieved to  be  hereditary,  and  to  be  con- 
tagious. Hence  Moses  required  that 
leprous  persons  should  be  regarded  as 
unclean,  and  be  debarred  from  inter- 
course with  society.  Lev.  13.  There 
were  four  kinds  of  real  leprosy,  of 
which  one  was  exceedingly  viru- 
lent, and  affected  the  body  in  a  most 
awful  manner.  The  most  virulent 
species  is  incurable  by  human  art. 
The  less  virulent  kinds  can  be  cured, 
if  attended  to  at  their  commence- 
ment ;  but  even  they  are  incurable, 
if  the  disease  has  been  of  long  con- 
tinuance. The  leprosy  was  some- 
times inflicted  as  a  special  judgment 
from  God.  Num.  12  :  1—10.  2  Kings 
5:  27.  2  Chron.  26:10—21.  ||  JVor- 
shipped;  paid  special  respect  and 
homage.  See  on  2:  11.  Compare 
Mark  1  :  40,  and  Luke  5  :  12.  ||  Lord. 
The  word  thus  rendered  wa,s  the  one 


60 


MATTHEW. 


immediately  his  leprosy  was 
cleansed. 

4  And  Jesus  saith  unto  him, 
See  thou  tell  no  man;  but  go 
thy  way,  show  thyself  to  the 
priest,  and  offer  the  gift  that 
Moses  commanded,  for  a  testi- 
mony unto  them. 

commonly  employed  in  respectful  ad- 
dress to  a  superior.  It  differed  from 
our  word  sir  in  its  uniformly  con- 
taining an  acknowledgment  of  supe- 
riority on  the  part  of  him  to  whom 
it  was  addressed.  It  is  sometimes 
rightly  translated  by  our  word  sir. 
See  Matt.  13:  27.  21:  30.  27:  63. 
John  4  :  11,  15,  19,  49.  ||  Thou  canst 
7nakc  vie  clean.  Lepers  were  regard- 
ed by  the  law  of  Moses  (see  Lev.  13) 
as  ceremonially  unclean.  The  request 
of  the  leprous  man,  then,  was,  that  he 
might  be  cured  of  his  disorder,  so  as 
to  be  regarded  as  cleansed,  and  to  be 
admitted  again  into  society.  He  ex- 
pressed full  confidence  in  the  "power 
of  Jesus ;  and  his  remark  implied  a 
petition  that  Jesus  would  be  pleased 
to  exercise  that  power.  He  had, 
doubtless,  heard  of  some  instances  of 
healing  performed  by  the  Saviour. 
See  4  :  24.  Such  a  confidence  was 
always  acceptable  to  the  Saviour. 
Compare  Matt.  9 :  2,  28,  29. 

4.  SliOXD  thyself  to  the  priest.  Lep- 
rous persons,  when  healed,  were  re- 
q aired  to  see  the  priest,  that  he  might 
judge  whether  the  leprosy  was  healed, 
and  might  attend  to  the  observances 
prescribed,  as  preparatory  to  the  man's 
entering  again  into  society.  See  Lev. 
J 4.  Ij  Offer  the  gift.  Compare  Lev. 
14 :  10,  &c.,  21,  &c.  II  For  a  testi- 
viony  unto  them  ;  that  is,  to  the  people. 
The  presenting  in  public  of  an  offer- 
ing to  the  Lord,  was  a  testimony,  or 
evidence,  of  the  leper's  being  cleansed. 
It  was  incumbent,  then,  on  the  man 
to  go  to  the  temple  in  Jerusalem, 
where  the  officiating  priests  were. 
This  circumstance  may  explain  the 
injunction  of  Jesus,  Tell  no  man; 
say  nothing  on  the  subject,  that  is,  for 
tlie  present.     Jesus  directed  the  man 


5  And  when  Jesus  was  en- 
tered into  Capernaum,  there 
came  unto  him  a  centurion,  be- 
seeching him, 

6  And  saying.  Lord,  my  ser- 
vant lieth  at  home  sick  of 
the  palsy,  grievously  torment- 
ed. 


to  attend  to  the  prescribed  ceremonies 
without  delay,  so  as  to  lose  no  time  in 
being  restored  to  the  privileges  of  so- 
ciety. Further,  should  he  delay,  by 
stopping  to  make  known  the  matter  to 
various  persons,  the  report  might  reach 
the  ears  of  the  priest  before  he  him- 
self should  arrive  at  Jerusalem,  The 
priests,  being  unfriendly  to  Jesus,  might 
receive  the  man  unwillingly,  and,  out 
of  dislike  to  Jesus,  might  decline  to 
attend  to  the  man's  case.  In  order  to 
avoid  such  perplexity,  he  was  directed 
to  go  without  a  moment's  delay,  and 
attend  to  the  prescribed  observances. 
There  may  have  been  other  reasons  for 
the  Saviour's  injunction, arising  from 
the  circumstances  in  which  Jesus  was 
at  that  time.  Wisdom  was  exercised 
by  our  Lord  in  advancing  his  claims, 
both  in  respect  to  persons  and  to  times. 
In  Mark  1 :  40—45,  and  Luke  5:12— 
16,  we  find  an  account  of  this  same 
miracle.  According  to  Mark  1  :  45, 
the  man  did  not  observe  the  command 
of  Jesus  to  maintain  silence  in  respect 
to  his  cure. 

Notice,  here,  the  leprous  man  felt 
himself  to  be  in  a  disordered  condition. 
He  despaired  of  help  from  any  common 
means.  He  placed  confidence  in  the 
power  of  Jesus,  and  made  application 
for  relief.  His  application  was  suc- 
cessful. So,  if  we  feel  that  we  are 
sinners,  greatly  in  need  of  pardon  and 
holiness,  and,  in  like  manner,  trust 
in  the  ability  of  Jesus,  and  apply  to 
him  with  all  our  hearts  for  pardon 
and  eternal  life,  we  shall  not  apply 
in  vain. 

5.  Capernaum.  See  on  4:13. 
II  Centurion  ;  a  Roman  military  officer, 
having  under  his  command  a  hundred 
men. 

6.  Lord.     See   on   v.  2.     ||  Palsy 


CHAPTER  Vm. 


81 


7  And  Jesus  saith  unto  him, 
1  will  come  and  heal  him. 

8  The  centurion  answered 
and  said,  Lord,  I  am  not  Wor- 
thy that  thou  shouldest  come 
under  my  roof:  but  speak  the 
word  only,  and  my  servant  shall 
be  healed. 

9  For  I  am  a  man  under  au- 
thority, having  soldiers  under 
me  :  and  I  say  to  this  »mn,  Go, 
and  he  goeth;  and  to  another. 
Come,  and  he  cometh  ;  and  to  my 
servant.  Do  this,  and  he  doeth  it. 

See  on  4  :  24.    Luke  (7  :  2)  speaks  of 
the  servant  as  very  near  to  death. 

9.  Under  authority;  a  subordinate 
officer,  under  the  authority  of  superior 
officers. 

10.  Marvelled;  wondered  at  him, 
beheld  him  with  admiration.  ]]  So 
great  faith ;  so  great  confidence  in 
me.  But  how  had  the  centurion 
manifested  any  remarkable  degree  of 
confidence  in  the  power  of  Jesus  ?  In 
the  language  which  he  had  employed. 
(1.)  He  had  expressly  declared,  that 
if  Jesus  would  only  give  command, 
the  servant's  sickness  would  leave 
him  ;  and  that  there  was  no  necessity 
for  him  to  come  to  the  house  where 
the  servant  was.  It  may  be  interest- 
ing to  compare  this  case  with  2  Kings 
4  :  30—33.  (2.)  His  language  con- 
tained a  tacit  contrast  of  Jesus  with 
himself,  greatly  to  the  advantage  of 
Jesus  :  I,  only  a  subordinate  officer, 
issue  my  orders,  and  they  are  promptly 
obeyed.  How  much  more  readily  will 
thy  command  be  obeyed,  shouldst 
thoii  speak  the  healing  word !  ||  In 
Israel;  among  the  people  of  Israel, 
the  Jews.  See  on  2:  21.  It  might 
have  been  expected,  that  the  Jews, 
instructed  in  religious  truth,  would 
have  a  just  confidence  in  the  power 
of  the  Messiah  ;  but  that  one,  not  a 
Jew,  placed  not  in  the  most  favora- 
ble circumstances,  should  express  so 
strong  confidence,  was  indeed  remark- 
able.^ 


10  When  Jesus  heard  ?7,  he 
marvelled,  and  said  to  them  that 
followed.  Verily  I  say  unto  you, 
I  have  not  found  so  great  faith, 
no,  not  in  Israel. 

11  And  I  say  unto  you.  That 
many  shall  come  from  the  east 
and  west,  and  shall  sit  down 
with  Abraham,  and  Isaac,  and 
Jacob,  in  the  kingdom  of  heaven  : 

12  But  the  children  of  the 
kingdom  shall  be  cast  out  into 
outer  darkness :  there  shall  be 
weeping  and  gnashing  of  teeth. 


11.  From  the  east  and  icest ;  from 
foreign  countries,  from  all  parts  of  the 
earth.  ||  Sit  down.  The  happiness  of 
the  future  state  of  glory  is  likened  to  a 
company  of  intimate  friends  enjoying 
one  another's  society  at  an  entertain- 
ment. Rev.  19  :  9.  The  phrase  sit 
down  is  not  strictly  like  the  original. 
It  was  not  the  practice,  in  the  time  of 
our  Saviour,  for  persons  to  sit  at  ta- 
ble, but  to  recline  at  their  meals,  to 
place  themselves  at  table  in  a,  recum- 
bent posture  ;  and  this  is  expressed  by 
the  word  translated  sit  down.  \\  The 
kingdom  of  heaven  ;  the  state  of  fu- 
ture glory,  the  consummation  of  the 
Messiah's  reign.  The  perfection  of 
bliss,  in  Jewish  representation,  would 
be  to  recline  at  an  entertainment  with 
Abraham,  Isaac,  and  Jacob,  the  distin- 
guished fathers  of  the  nation,  in  the 
world  of  glory.  From  the  remarkable 
faith  of  this  centurion,  who  was  not  a 
Jew,  Jesus  takes  occasion  to  say  that 
many,  belonging  to  other  nations 
whom  the  Jews  regarded  only  as  can- 
didates for  destruction,  would  attain 
to  the  bliss  of  heaven. 

12.  The  children  of  the  kingdom. 
The  word  sons  or  children  is  used  in 
a  manner  somewhat  peculiar  in  the 
Bible.  Being  united  to  another  noun, 
it  frequently  expresses  such  a  relation 
to  that  noun  as  possession,  participa- 
tion, desire,  desert,  title,  &c.  For 
instance,  children  of  this  world,  in 
Luke  16 :  8,  are  these  whose  desires 


62 


MATTHEW. 


13  And  Jesus  said  unto  the 
centurion,  Go  thy  way ;  and  as 
thou  hast  believed,  so  be  it  done 
unto  thee.  And  his  servant  AVias 
healed  in  the  self-same  hour. 


and  portion  are  in  this  world,  pei'sons 
devoted  to  this  world  ;  child  of  hell,  in 
Matt.  23 :  15,  is,  a  person  deserving 
of  everlasting  misery  ;  son  of  peace, 
in  Luke  10  :  6,  is  a  person  on  whom 
it  would  be  suitable  for  peace  (bless- 
ings prayed  for  in  a  salutation;  see 
on  Matt.  5  :  47)  to  come.  So  children 
of  the  kingdom  are  those  to  ivhom  the 
kingdom  zoould  seem  naturally  to  be- 
long, those  who,  by  their  descent  and 
outward  circumstances,  might  re- 
gard themselves  as  candidates  for  the 
blessings  of  heaven.  |j  Cast  out  into 
outer  darkness.  The  imagery  of  a 
feast,  or  entertainment,  as  represent- 
ing the  happiness  of  heaven,  is  pre- 
served. Feasts  were  always  held  tow- 
ards evening ;  and  the  apartments 
where  they  were  held,  were  lighted 
up,  and  presented  a  scene  of  much 
hilarity.  Such  entertainments  were 
frequently  protracted  to  a  late  hour. 
Luke  12  :  33.  The  night  season,  in 
the  climate  of  Palestine,  wae  very 
cold.  To  be  thrust  out,  then,  from 
the  joys  of  the  entertainment  into  the 
darkness  without,  is  the  contrast  of 
all  that  is  cheerful  and  happy ;  it  is 
utter  disappointment  and  misery. 
And  this  was  a  forcible  method  of 
expressing  the  utter  misery  of  those 
who  should  be  refused  admittance 
into  heaven  ;  they  would  be  consigned 
to  the  deep  darkness  of  the  world  of 
woe.  II  Gnashing  of  teeth  expresses 
anguish  and  vexation.  The  figure 
here  employed  to  represent  the  mis- 
ery of  those  who  shall  not  be  admit- 
ted into  heaven,  occurs  elsewhere. 
Matt.  22  :  13.   25  :  30. 

Luke  has  given  a  more  particular 
account  of  this  transaction,  in  7 : 
1 — 10.  From  Luke  we  learn,  that 
what  Matthew  describes  the  centurion 
as  doing,  was  done  through  the  me- 
dium of  the  elders  of  the  Jews.  They 
went  to  Jesus,  by  his  direction,  and 
represented   the  worthy  character  of 


14  And  when  Jesus  was  come 
into  Peter's  house,  he  saw  his 
wife's  mother  laid,  and  sick  of 
a  fever. 

15  And  he  touched  her  hand. 


the  centurion.  Jesus  commenced 
coming  to  the  centurion's  house  in 
company  with  the  Jewish  elders,  and, 
when  he  was  at  some  little  distance, 
the  centurion  sent  other  friends  with 
a  message  containing  the  remarkable 
expression  of  his  confidence  in  the 
ability  of  Jesus.  The  two  accounts 
are  essentially  the  same  ;  only,  in  the 
relation  of  circumstances,  Luke  is 
more  particular  than  Matthew,  and 
sheds  light  on  Matthew.  So  we,  in 
common  conversation,  often  speak  of 
a  man  as  doing  what  was  done  by 
others  under  his  direction. 

Topics  for  Reflection.  1.  Con- 
fidence in  the  ability  of  the  Saviour 
is  reasonable.  The  men  spoken  of  in 
this  chapter,  had  heard  of  what  Jesus 
had  done  in  other  cases,  and  they  saw 
sufficient  reason  for  trusting  in  him. 
So  the  experience  of  past  ages  should 
lead  us  to  an  unwavering  confidence 
in  Jesus  Christ. 

2.  Confidence  in  the  Saviour  is 
pleasing  to  him.  In  the  two  instances 
here  related,  the  desired  blessing  was 
bestowed  without  delay. 

3.  True  worth  of  character  is  al- 
ways accompanied  with  humility. 
Compare  Luke  7  :  4,  5,  with  Matt. 
8:8. 

4.  True  excellence  will  be  acknowl- 
edged and  honored  by  the  Saviour, 
wherever  it  exists,  v.  10. 

5.  External  advantages  give  not  a 
title  to  heaven,  v.  12. 

14.  Peter's  house.  The  event  just 
related  took  place  at  Capernaum.  It 
would  seem,  then,  that  Peter  was  res- 
ident in  that  place.  In  John  1  :  44, 
Bethsaida,  on  the  western  shore  of 
the  sea  of  Galilee,  a  little  south  of 
Capernaum,  is  mentioned  as  "  the 
city  of  Peter  ;  "  that  is,  probably,  the 
place  of  his  birth  and  residence  at  the 
time  mentioned   by   John.     Circum 


CHAPTER  VIII. 


83 


and  the  fever  left  her :  and  she 
arose  and  ministered  unto  them. 
16  When  the  even  was  come, 
they  brought  unto  him  many 
that  were  possessed  with  devils  : 


stances  might  have  led  him  to  remove 
his  residence  to  Capernaum,  a  place 
equally  well  situated  for  Peter's  occu- 
pation, namely,  fishing.  ||  Laid;  ly- 
ing down. 

15.  Ministered ;  attended  upon, 
waited  upon.  Compare,  as  parallel 
passages,  Mark  1 :  29—31.  Luke  4  : 
38,  39. 

16.  When  the  even  teas  come.  In 
Mark  1  :  21,  it  appears  that  the  day 
on  which  the  event  just  related  took 
place  was  the  Sabbath.  A  regard  to 
the  Sabbath  induced  the  people  to 
wait  till  sunset  (Mark  1:  32),  in  or- 
der to  bring  the  sick  to  Jesus.  ||  The 
spirits;  evil  spirits,  the  devils,  that 
is,  demons,  just  mentioned.  Matthew 
appears  to  have  regarded  these  per- 
sons as  being  really  afflicted  by  evil 
spirits.  It  has  been  made  a  question, 
whether  the  sacred  writers  themselves 
believed  in  the  reality  of  an  influence 
on  the  bodies  and  minds  of  men  by 
evil  spirits,  or  whether  they  merely 
accommodated  their  language  to  the 
superstitious  notions  of  the  common 
people.  But  when  we  consider  the 
great  variety  of  ways  in  which  they 
speak  of  this  subject,  we  can  hardly 
avoid  the  conclusion,  that  the  evan- 
gelists were  also  of  the  opinion  that 
there  was  a  real  possession,  in  some 
cases,  by  an  evil  spirit.  There  might 
have  been,  among  the  multitude,  a 
disposition  to  ascribe  more  to  evil 
spirits  than  was  proper,  and  more 
than  the  sacred  writers  would  them- 
selves ascribe  to  them.  But  that 
there  were  real  possessions  by  evil 
spirits,  seems  evidently  to  have  been 
believed  by  the  evangelists.  Again, 
it  has  been  made  a  question,  whether, 
even  if  the  evangelists  themselves 
believed  that  certain  disorders  of  body 
and  mind  were  to  be  traced  to  the  in- 
fluence of  evil  spirits,  their  belief 
was  a  correct  one,  and  ought  to  regu- 
late our  opinion  ;  or  whether  we  may 


and  he  cast  out  the  spirits  with 
his  word,  and  healed  all  that 
were  sick  : 

17   That  it  might  be  fulfilled 
which    was    spoken    by    Esaias 

regard  such  cases  as  being  cases  of 
mere  derangement,  or  epilepsy,  such 
as  occur  at  the  present  day,  and 
which  we  do  not  commonly  ascribe 
to  evil  spirits.  On  this  question  it 
should  be  considered,  that  if  we  re- 
gard the  sacred  writers  as  mistaken 
here,  it  is  not  easy  for  us  to  determine 
the  limits  beyond  which  they  were 
not  in  a  mistake  ;  so  that  all  their  ac- 
counts, especially  of  miraculous  do- 
ings, would  be  liable  to  exception. 
To  adopt  their  opinions  on  this  point, 
as  on  others,  is,  to  say  the  least,  the 
safer  and  the  wiser  course.  Before 
the  Gospels  were  written,  the  apos- 
tles were  divinely  qualified  to  be  the 
guides  of  men  as  to  religious  opin- 
ions ;  and  therefore,  if  they  have  ex- 
pressed themselves  in  such  a  way  as 
shows  they  believed  in  the  reality  of 
a  demoniacal  influence,  we  ought  to 
submit  to  their  judgment.  Besides, 
Jesus  himself  spoke  and  acted  in  a 
way  that  perfectly  accorded  with  such 
a  belief.  Nor  is  it  possible  for  us  to 
disprove  the  reality  of  such  posses- 
sions. Nor  does  it  become  us  to  af- 
firm, that,  at  the  present  day,  no  cases 
of  derangement  proceed  from  the  in- 
fluence of  evil  spirits.  It  is  an  inter- 
esting consideration,  that  while  our 
Lord  was  on  earth,  he  furnislied  so 
manifest  evidence  of  his  superiority 
to  the  powers  of  darkness,  as  the 
Lord  of  the  new  dispensation.  Matt. 
12:  28. 

17.  See  Is.  53:  4.  The  prophet 
used  expressions  more  general  in 
their  signification  than  the  terms 
which  Matthew  has  nere  employed! 
The  prophet  predicted,  that  the  prom- 
ised Messiah  would  signally  relieve 
the  woes  of  men.  This  idea  Matthew 
very  naturally  illustrated  by  the  be- 
nevolence of  our  Saviour  in  healing 
the  sick,  and  thus  applied,  in  a  partial 
manner,^  that  is,  to  a  particular  class 
of  benevolent  actions,  what  is  capable 


84 


MATIHEW 


the  prophet,  saying,  Himself 
took  our  infirmities,  and  bare 
our  sicknesses. 

18  Now  when  Jesus  saw 
great  multitudes  about  him,  he 
gave  commandment  to  depart 
unto  the  other  side. 

19  And  a  certain  scribe  came, 
and  said  unto  him.  Master,  I 
will  follow  thee  whithersoever 
thou  goest. 

of  a  general  application,  that  is,  to  all 
the  benevolent  operations  connected 
with  the  Messiah's  office,  relating 
both  to  this  world  and  to  the  coming 
world.  The  signal  benefits  which 
Jesus  conferred  on  the  sick  and  on 
others,  were  so  many  assurances  of 
the  power  and  love  by  which  benefits, 
adapted  to  the  spiritual  wants  of  men, 
would  be  bestowed  by  him.  The  ex- 
pression that  it  might  be  fulfilled,  sim- 
ply signifies  that  the  language  of  the 
prophet  received  a  happy  accomplish- 
ment ;  though,  as  is  stated  above,  only 
a  partial  one.     Compare  1  Pet.  2 :  24. 

18.  The  other  side  ;  namely,  of  the 
sea  of  Galilee.     Compare  v.  28 

\d.  A  certain  scribe.  See  Intro- 
DUCTORV Explanations, III.  3.  ||Jlfa5- 
ter  ;  in  the  original,  Teacher. 

20.  The  Son  of  man;  the  Messiah, 
in  the  lowly  circumstances  in  which 
he  appeared  on  earth.  See  Phil.  2 : 
7,  8.  This  epithet  the  Saviour  fre- 
quently employed,  and  it  occurs  in 
some  places  as  an  official  title.  The 
application  of  this  term  to  the  Messiah 
might  have  originated  from  Daniel  7  : 
13,  The  phrase  *'  the  Son  of  man," 
in  Daniel,  simply  means,  a  man,  one  in 
human  form.  The  person  there  spoken 
of  was  doubtless  the  Messiah  ;  and  he 
is  represented  as  a  man,  in  distinction 
from  the  various  forma  that  had  be- 
fore been  seen  by  the  prophet.  If  this 
term  had  thus  come  to  signify  the 
Messiah,  it  was,  as  used  by  Jesus,  a 
modest  and  humble  way  of  speaking. 
It  amounted  to  an  official  title,  and 
yet  the  language  had  notliing,  in  itself, 
eijpressive  of  sapcriority  or  dignity. 


20  And  Jesus  saith  unto  him, 
The  foxes  have  holes,  and  the 
birds  of  the  air  have  nests,  but 
the  Son  of  man  hath  not  where 
to  lay  his  head. 

21  And  another  of  his  disci- 
plessaid  unto  him.  Lord, suffer  me 
first  to  go  and  bury  my  father. 

22  But  Jesus  said  unto  him. 
Follow  me,  and  let  the  dead 
bury  their  dead. 


Jesus  intended  to  test  the  sincerity  of 
this  scribe,  by  stating  that  he  could 
promise  nothing  alluring  as  to  this 
world ;  but  that  his  followers  must 
hold  themselves  prepared  for  all  sorts 
and  degrees  of  self-denial.  The  scribe 
probably  indulged  the  common  opin- 
ion, that  the  Messiah  was  to  acquire 
great  glory,  and  to  distribute  great  re- 
wards among  his  followers  on  earth. 
Compare  Luke  9 :  57,  58. 

21.  Disciples.  This  word  here 
merely  signifies  those  who  attended 
on  the  Saviour's  instructions.  ||  First. 
By  comparing  Luke  9 :  59,  we  shall 
see  that  Jesus  had  invited  this  man  to 
become  his  follower ;  that  is,  to  give 
himself  up  to  an  attendance  on  him  as 
a  constant  follower.  But  he  requested 
leave  to  bury  his  father,  before  he 
should  comply  with  this  invitation. 

22.  Jesus  did  not  assent  to  his 
request,  but  informed  him  that  im- 
mediate obedience  was  due,  and  that 
nothing,  however  binding  or  gratify- 
ing it  might  appear,  must  be  allowed 
to  interfere  with  obedience  to  his  call. 
Let  the  dead,  &c. ;  let  the  spiritually 
dead,  those  who  have  no  true  percep- 
tion of  their  spiritual  wants  and  inter- 
ests, and  of  those  of  their  fellow-men, 
be  employed  in  these  acts  pertaining 
to  this  world.  The  particular  form 
of  expression  was  suggested  by  the 
person's  speaking  of  burying.  Adapt- 
ing his  reply  to  this  remark,  Jesus 
said,  Let  dead  ones  bury  the  dead  ; 
I  call  you  to  other  duties ;  go  to  the 
performance  of  them  without  delay, 
and  others,  who  can  be  of  no  service 
in   my  spiritual    kingdom,  will   bury 


CHAPTER    VIIL 


85 


23  And  when  he  was  entered 
into  a  ship,  his  disciples  followed 
him, 

24  And,  behold,  there  arose 
a  great  tempest  in  the  sea,  in- 
somuch that  the  ship  was  cov- 
ered with  the  waves :  but  he 
was  asleep. 

25  And  his  disciples  came  to 
liim,  and  awoke  him,  saying, 
Lord,  save  us  :  we  perish. 

26  And  he  saith  unto  them. 
Why  are  ye  fearful,  O  ye  of 
little  faith?  Then  he  arose, 
and  rebuked  the  winds  and 
the  sea :  and  there  was  a  great 
calm. 


the  dead.  The  idea  clearly  is,  Let 
nothing  hinder  you  from  engaging  in 
my  service  without  delay.  The  Sa- 
viour was  not  unmindful  of  the  claims 
of  filial  duty ;  but  he  wished  to  meet 
the  spirit  of  delay  and  of  excuse, 
wiiich  this  man  cherished,  and  to  bring 
clearly  to  his  view  the  fact,  that  he  was 
in  danger  of  regarding  other  things 
as  more  binding  than  his  duty  to  the 
Messiah.  By  comparing  Luke  9  :  59, 
CO,  we  shall  see  that,  after  thus  rebu- 
king his  spiritof  procrastination,  Jesus 
commanded  him  to  go  forth  and  an- 
nounce the  glad  tidings  of  the  Mes- 
siah's having  come.  Even  if  this 
man's  father  were  at  that  time  dead, 
and  preparations  for  the  funeral  must 
be  immediately  made,  the  persons 
concerned  in  the  burial  would  contract 
uncleanness  for  seven  days.  Num. 
19 :  11,  12.  He  would  naturally  un- 
derstand the  Saviour,  then,  as  cau- 
tioning against  delay.  But  perhaps 
the  father  was  not  dead,  and  only  on 
account  of  his  age  or  infirmities,  it 
was  expected  that  funeral  services 
would  ere  long  be  required.  Then 
the  Saviour's  remark  was  still  more 
forcible. 

23.  A  ship  ;  the  fishing-boat.  Jesus 
had  given  directions  for  crossing  the 
sea  of  Galilee,  v.  18.  For  a  similar 
account  of  the  transaction  recorded  in 

VOL    I.  8 


27  But  the  men  marvelled, 
saying.  What  manner  of  man 
is  this,  that  even  the  winds  and 
the  sea  obey  him  ? 

28  And  when  he  was  come 
to  the  other  side,  into  the 
country  of  the  Gergesenes, 
there  met  him  two  possessed 
with  devils,  coming  out  of  the 
tombs,  exceeding  fierce,  so  that 
no  man  might  pass  by  that 
way. 

29  And,    behold,    they    cried 
I  out,  saying.  What  have  we   to 

do  with  thee,  Jesus,  thou  Son 
of  God?  art  thou  come  hither 
to  torment  us  before  the  time  ? 

23—27,  see  Mark  4 :  36—41.  Luke  8 : 
22—25. 

28.  The  other  side  ;  that  is,  of  the 
sea  of  Galilee.  ||  Country  of  the,  Ger- 
gesenes. In  Mark  5:1,  and  Luke  8 : 
26,  we  read  "  the  country  of  the  Gad- 
arenes."  It  is  believed  that  the  two 
places,  Gergesa  and  Gadara,  belonged 
to  the  same  district,  namely,  the  region 
east  of  the  Jordan,  and  the  part  of  that 
region  along  the  sea.  The  event  here 
related  probably  took  place  in  the  vi- 
cinity of  the  two  cities ;  and  thus, 
while  one  of  the  evangelists  speaks 
of  the  Gergesenes,  the  other  two 
speak  of  the  Gadarenes.  ||  Coming 
out  of  the  tombs.  Tombs,  among  the 
Jews,  were  very  spacious  places ;  fre- 
quently they  were  natural  caverns, 
or  caverns  dug  by  human  labor,  con- 
taining different  apartments  and  cells 
for  the  reception  of  the  dead. 

29.  IP^hat  hate  tee  to  do  with  thee  ? 
An  expression  frequently  used  among 
the  Hebrews,  implying  either  very 
strong  disapprobation  and  indignation, 
or  being  a  mild  suggestion  of  impro- 
priety, according  to  the  circumstances 
of  the  case,  and  the  tone  of  voice. 
Here,  it  expresses  strong  indignation. 
Compare  2  Sam.  16:  10.  John  2  :  4. 
II  Son  of  God.  Compare  3:17.  ||  Be- 
fore  the  time.  Compare  2  Pet.  2:  4. 
Jude6.     Matt.  25:41. 


86 


MATTHEW. 


30  And  there  was  a  good 
way  off  from  them,  a  herd  of 
many  swine,  feeding. 

31  So  the  devils  besought 
him,  saying,  If  thou  cast  us 
out,  suffer  us  to  go  away  into 
the  herd   of  swine. 

32  And  he  said  unto  them. 
Go.  And  when  they  were 
come  out,  they  went  into  the 
herd  of  swine ;  and,  behold,  the 
whole  herd  of  swine  ran  vio- 
lently down  a  steep  place  into 
the  sea,  and  perished  in  the 
waters. 

33  And  they  that  kept  them, 
fled,  and  went  their  ways  into 
the  city,  and  told  every  thing, 


32.  Perished  in  the  waters.  This 
act  of  our  Lord,  while  it  restored  to 
their  right  mind  (Mark  5:15),  to 
health  and  happiness,  two  human  be- 
ings, issued  also  in  the  destruction  of 
a  multitude  of  swine.  This  destruc- 
tion, too,  was  permitted  by  our  Lord. 
He  permitted  it,  probably,  as  a  vindi- 
cation of  the  divine  law.  Lev.  11 :  7. 
Whether  the  keepers  were  Jews  or 
Gentiles,  the  law  of  God,  which  was 
the  law  of  the  land,  was  violated  by 
them,  tind  the  act  of  our  Saviour  may 
be  vindicated  on  the  same  principles, 
substantially,  as  his  act  of  purging  the 
temple.  John  2  :  14—17.  Matt.  21  : 
12,  13. 

34.  The  whole  city.  This  language 
is  to  be  understood  popularly,  as 
meaning,  great  multitudes  of  the  peo- 
ple went  out.  II  Coasts;  borders. 
They  were  filled  with  terror,  and 
dreaded  other  judgments.  They 
doubtless  knew  that  many  others 
besides  those  whose  swine  had  been 
destroyed,  were  exposed  to  similar 
acts  of  divine  visitation.  The  pres- 
ence of  Jesus  would  endanger  their 
gains.     Compare  Acts  19  :  24,  &c. 

A  similar  account  is  given  in  Mark 
5  :  1—20,  and  Luke  8  :  2(5—39.  Mark 
and  Luke  speak  of  only  one  demoniac, 


and   what  was   befallen   to   the 
possessed  of  the  devils. 

34  And,  behold,  the  whole 
city  came  out  to  meet  Jesus : 
and  when  they  saw  him,  they 
besought  him  that  he  would 
depart  out  of  their  coa.sts. 

CHAPTER  IX. 

AND  he  entered  into  a  ship, 
and  passed  over,  and  came 
into  his  own  city. 

2  And,  behold,  they  brought 
to  him  a  man  sick  of  the  palsy, 
lying  on  a  bed :  and  Jesus,  see- 
ing their  faith,  said  unto  the 
sick  of  the  palsy,  Son,  be    of 


whose  condition  was  exceedingly  de- 
plorable. Matthew  gives  the  addition- 
al notice  that  there  were  two.  The 
account  given  of  these  men  cannot 
well  be  explained,  without  ascribing 
their  affliction,  in  some  respects,  to 
the  influence  of  evil  spirits. 

Notice,  here,  1.  The  power  of 
Christ.  How  readily  he  relieved  these 
distressed  men  ! 

2.  The  gratitude  of  at  least  one 
of  these  men.  See  Mark  5:  18—20. 
Luke  8 :  38,  39. 

3.  The  blindness  of  the  inhabitants 
to  their  best  interests.  Compare  Matt. 
6 :  23.     Jonah  2 :  8. 

CHAPTER  IX. 

1.  ^  ship.  The  same  boat,  proba- 
bly, in  which  he  had  crossed  over  to 
the  eastern  side  of  the  sea.  ||  His  own 
city;  Capernaum,  which  he  had  se- 
lected as  the  place  of  his  residence. 
See  on  4  :  13. 

2.  Palsy.  See  on  4  :  24.  ||  Seeing 
their  faith.  The  extraordinary  man- 
ner in  which  they  displayed  their 
confidence  in  the  ability  of  Jesus  is 
minutely  detailed  in  Mark  2:  3,  4, 
and   Luke  5:  18,19,     \\Son:  a  term 


CHAPTER  IX. 


87 


^ood    cheer ;    thy    sins    be    for- 
given thee. 

3  And,  behold,  certain  of 
the  scribes  said  within  them- 
selves, This  man  blasphemeth. 

4  And  Jesus,  knowing  their 
thoughts,  said,  Wherefore  think 
ye  evil  in  your  hearts? 

5  For  whether  is  easier  to 
say,  Thy  sins  be  forgiven 
thee ;  or  to  say,  Arise,  and 
walk  1 


of  affectionate  address.  ||  Tkij  sins  be 
forgiven  thee.  The  word  he  was  for- 
merly used  with  the  same  signification 
as  the  word  arc.  The  Saviour,  though 
he,  of  course,  perceived  the  object  for 
which  this  paralytic  was  placed  before 
him,  yet  did  not  immediately  speak  of 
his  disorder.  He  doubtless  perceived 
evidence  of  penitence ;  and  the  man 
was  in  distress  of  mind,  as  well  as  of 
body.  He  therefore  first  gave  him  as- 
surance that  his  sins  were  pardoned. 

3.  Scribes.  By  comparing  Luke 
5 :  17,  it  will  appear  that  there  were 
present  Pharisees  and  doctors  of  the 
law,  that  is,  scribes  (see  Introduc- 
ToiiY  Explanations,  HI.  4.),  from 
Galilee,  Judea,  and  Jerusalem.  |1  Blas- 
pkemeth.  This  word  primarily  signi- 
fies to  reproach,  to  speak  calumny ; 
here  it  has  the  meaning,  irreverently 
to  arrogate  to  one's  self  what  is  the 
prerogative  of  God.  The  scribes  thus 
accused  him  of  irreverence  and  im- 
piety in  pronouncing  this  man's  sins 
forgiven. 

5.  Whether  ;  that  is,  which  of  these 
two  things.  11  Is  easier.  Is  more 
within  the  compass  of  my  authority. 
The  question  implied,  that  the  one,  as 
well  as  the  other,  pertained  to  him  as 
the  Messiah.  Though  no  other  person 
could  pretend,  in  respect  to  himself, 
that  power  to  work  miracles  was 
equivalent  to  authority  to  pronounce 
the  forgiveness  of  sins,  yet  the  ca.se 
was  different  in  regard  to  the  Mes- 
siah. He  was  himself  essentially 
different  from  other  messengers  of 
God ;  and  his  power  of  working  mira- 


6  But  that  ye  may  know  that 
the  Son  of  man  hath  power 
on  earth  to  forgive  sins,  (then 
saith  he  to  the  sick  of  the  pal 
sy,)  Arise,  take  up  thy  bed,  and 
go  unto  thine  house. 

7  And  he  arose,  and  depart- 
ed to  his  house. 

8  But  when  the  multitude 
saw  it,  they  marvelled,  and  glo- 
rified God,  which  had  given 
such   power   unto   men. 


cles  was  different  from  the  power 
possessed  by  others.  See  Matt.  10:1. 
He  could  empower  his  disciples  to 
work  miracles  in  his  name. 

G.  Having  thus  asserted  his  claim  to 
the  authority  of  pronouncing  the  for- 
giveness of  sins,  he  proceeded  miracu- 
lously to  heal  the  sick  man,  as  an  at- 
testation of  the  propriety  of  his  claim. 
The  Son  of  man  ;  the  Messiah.  See 
8 :  20.  II  Power  on  earth  ;  the  right, 
the  authority,  even  while  he  is  on 
earth.  ||  Take  up  thy  bed.  Beds, 
among  the  Jews,  were  materially 
different  from  ours.  Beds  supported 
by  posts  were  not  in  use ;  beds,  or 
mattresses,  being  placed  upon  the 
floor.  The  poor  frequently  made  use 
of  skins,  merely,  for  lying  upon.  We 
should  come  near  to  the  right  notion 
of  the  bed,  if  we  thought  of  a  mere 
coverlet  spread  on  the  floor.  It  could 
easily  be  taken  up  and  conveyed 
away. 

8.  Glorified;  praised  God,  spoke 
of  him  in  grateful  and  adoring  terms. 
II  Unto  men.  They  knew  not  the 
whole  character  of  Jesus ;  and  as  he 
was  a  man,  and  was  not  recognized  by 
them  as  having  also  higher  attributes, 
they  would  naturally  speak  of  men 
having  such  authority.  For  the  paral- 
lel account  of  this  transaction,  see 
Mark  2:  3—12.  Luke  5:  17—26. 

Observe,  1.  Suppliants  for  divine 
mercy  often  receive  greater  blessings 
than  they  had  sought,  v.  2. 

2.  The  forgiveness  of  sins  is  a  just 
'^round  of  i'^"    v  2. 


MATTHEW. 


9  And  as  Jesus  passed  forth 
from  thence,  he  saw  a  man, 
named  Matthew,  sitting  at  the 
receipt  of  custom  :  and  he  saith 
unto  him,  Follow  me.  And  he 
arose,  and  followed  him. 

10  And  it  came  to  pass,  as 
Jesus  sat  at  meat  in  the  house, 
behold,  many  publicans  and  sin- 
ners came  and  sat  down  with 
him  and  his  disciples. 

3.  What  encouragement  we  have  to 
confide  in  the  power  and  mercy  of  the 
Saviour  !    Compare  Acts  5  :  31. 

9.  Mattheto ;  the  author  of  this 
Gospel.  In  Luke  5 :  27,  he  is  named 
Levi ;  and  in  Mark  2:14,  Levi,  son  of 
AJ'pheus.  It  was  not  unusual  among 
the  Jews  for  a  person  to  have  more 
names  than  one.  See  10 :  2,  3.  ||  Re- 
ceipt of  custom;  house  where  taxes 
were  paid.  Matthew  was  a  pub- 
lican (10:  3),  that  is,  tax  or  rev- 
enue collector  (see  Introductory 
Explanations,  III.  5),  and  was  in 
his  place  of  business.  \\  Follow  me  ; 
become  my  constant  attendant,  spo- 
ken with  reference  to  his  being  here- 
after an  apostle.  Matthew  and  Mark 
mention  that  the  call  was  obeyed. 
Luke  (5 :  28)  mentions  the  additional 
circumstance,  that  Matthew  left  all, 
that  is,  all  other  matters.  Matthew 
had,  doubtless,  before  this  formed  an 
acquaintance  with  Jesus.  His  obe- 
dience to  the  call  was  not  performed 
in  ignorance.  This  example  of  prompt 
obedience,  it  is  scarcely  necessary  to 
add,  is  worthy  of  hearty  imitation. 

10.  Sat  at  meat;  reclined  at  the 
table,  as  was  the  custom  when  taking 
meals.  The  modesty  of  Matthew  is 
here  worthy  of  particular  notice  ;  for, 
by  comparing  Luke  5 :  29,  we  learn 
that  the  entertainment  at  which  Jesus 
was  present,  was  given  by  Matthew 
himself  in  his  own  house.  It  was  no 
part  of  Matthew's  object,  in  his  Gos- 
pel, to  obtain  credit  for  himself;  he 
wished  to  preserve  the  remarkable  in- 
structions of  his  Master,  occasioned 
by  this  circumstance ;  and  if  it  should 


11  And  when  the  Pharisees 
saw  it.  they  said  unt(5  his  disci- 
ples, Why  eateth  your  Master 
with  publicans  and  sinners'? 

12  But  when  Jesus  heard 
that,  he  said  unto  them,  They 
that  be  whole  need  not  a  phy- 
sician, but  they  that  are   sick. 

13  But  go  ye  and  learn  what 
that  meaneth,  I  will  have  mer- 
cy, and  not  sacrifice :  for  I  am 


ever  be  known  that  Matthew  himself 
gave  the  entertainment,  the  informa- 
tion must  come  from  another  quarter. 
Matthew's  object  in  this  entertain- 
ment, doubtless,  was  to  give  his  friends 
an  opportunity  of  acquaintance  and 
conversation  with  Jesus,  as  well  as  to 
show  respect  to  Jesus.  ||  Sinners ; 
persons  regarded  as  vicious.  They 
seem,  however,  to  have  been  seeking 
religious  instruction. 

11.  Why  eateth,  &c.  Jesus  had 
associated  with  persons  with  whom 
the  Pharisees  judged  it  unsuitable  that 
a  religious  teacher  should  associate. 
They  thought  rather  of  the  dignity 
of  a  teacher,  than  of  the  usefulness 
of  his  office,  and  regarded  Jesus  as 
acting  altogether  against  his  professed 
character. 

12.  Jesus  vindicated  himself  by 
drawing  an  illustration  from  the  con- 
duct of  physicians.  Their  employ- 
ment is,  to  prescribe  for  the  sick,  not 
for  those  who  are  in  health  ;  and  they 
are  judged  to  be  in  their  proper  occu- 
pation when  they  are  attending  on  the 
sick.  So  Jesus,  who  came  in  behalf 
of  sinful  men,  was  in  his  proper  sphere 
when  among  sinful  men,  endeavoring 
to  instruct  and  reform  them.  With 
whom  should  he  be,  but  with  those 
who  needed,  and  who  felt  they  need- 
ed, his  instructions.'  He  was  a  phy- 
sician for  the  soul ;  and  souls  in  a 
state  of  moral  disease  were  the  prop- 
er objects  of  his  care.  They  that  be 
ichole;  they  that  are  in  health. 

13.  He  proceeded  to  rebuke  the 
unkind  spirit  which  the  scribes  and 
Pharisees  cherished,  and  which  led 
them  to  overlook,  as  beneath  their 


CHAPTER   IX. 


89 


not  come  to   call  the  righteous, 
uut  sinners  to  repentance. 

14  Then  came  to  him  the 
disciples  of  John,  saying,  Why 
do  we  and  the  Pharisees  last  oft, 
but  thy  disciples  fast  not  1 


notice,  the  ignorant  and  vicious  ;  and, 
at  the  same  time,  further  vindicated 
his  own  conduct,  as  being  a  manifes- 
tation of  mercy  and  solicitude  for  the 
welfare  of  the  wretched.  For  this 
purpose,  he  referred  to  what  is  writ- 
ten in  Hosea  6:6,  as  showing  that 
God  has  more  pleasure  in  a  merciful 
temper  manifested  by  men,  than  in  a 
scrupulous  regard  to  external  perform- 
ances. I  loiU  have  mercy;  not,  1  will 
exercise  mercy,  but  /  choose  mercy. 
II  jjnd  not  sacrifice.  This  is  spoken 
comparatively.  I  choose  mercy  rath- 
er than  sacrifices ;  I  prefer  a  merciful 
spirit  to  sacrifices.  Under  the  old 
dispensation,  sacrifices  were  appoint- 
ed, and  were  therefore  a  part  of  obe- 
dience, and  as  such  were  acceptable 
to  God ;  but  the  external  offering  of 
sacrifices,  in  itself  considered,  was  of 
no  regard,  when  compared  with  a 
merciful  disposition.  ||  The  righteous. 
The  idea  of  the  Saviour  would  here 
be  more  readily  apprehended,  if  the 
word  the  were  omitted.  I  am  not 
come  to  call  righteous  beings,  but  sin- 
ful beings.  The  Saviour's  mission 
was  in  behalf  of  sinners,  not  in  behalf 
of  righteous  beings,  who  need  not 
repentance  nor  redemption.  Conse- 
quently, sinful  beings  are  the  very 
ones  with  whom  he  should  associate, 
in  order  to  do  them  good,  and  to  ac- 
complish the  design  of  his  mission. 
He  thus  took  the  Pharisees  on  their 
own  ground.  They  objected,  that  he 
associated  with  sinners.  He  replied, 
It  was  in  behalf  of  sinners  that  I  came. 
For  corresponding  passages,  see  Mark 
2:  15—17.  Luke  5:  30—32.  The 
Pharisees  regarded  themselves  (see 
Luke  18:  11,  12)  as  righteous;  if 
they,  then,  as  being  righteous  in  their 
own  esteem,  felt  not  that  they  needed 
repentance,  and  could  obtain  no  bene- 
fit from  the  Saviour,  they  surely 
8* 


15  And  Jesus  said  unto  them, 
Can  the  children  of  the  bride- 
chamber  mourn,  as  long  as  the 
bridegroom  is  with  them?  but 
the  days  will  come  when  the 
brideorroom  shall  be  taken  from 


ought  not  to  find  fault  with  him  for 
helping  those  who  manifestly  needed 
his  aid. 

14.  The  disciples  of  John;  that  is, 
John  the  Baptist,  who  was  at  this 
time,  probably,  in  prison.  See  Luke 
3  :  19,  20.  According  to  Luke  5  :  33, 
the  persons  who  came  to  our  Lord 
with  the  question  in  this  verse,  were 
the  same  as  those  with  whom  he  had 
just  been  conversing;  from  Mark  2: 
18,  we  should  gather,  that  these  per- 
sons and  some  of  John's  disciples 
proposed  the  question.  Such  was, 
doubtless,  the  fact ;  and  thus  Matthew 
and  Luke  are  easily  reconciled.  ||  Fast 
oft.  Frequent  fastings  were  enjoined, 
both  public  and  private,  by  the  Phari- 
sees. See  Luke  18:  12.  It  is  proba- 
ble that  John's  disciples  also  imitated 
this  practice ;  and  at  the  time  here 
spoken  of,  they  felt  themselves  in 
much  affliction  on  account  of  the  im- 
prisonment of  their  master,  and,  doubt- 
less, fasted  with  reference  to  that 
affliction.  The  disciples  of  Jesus,  it 
was  perceived,  did  not  practise  such 
observances.  This  being  so  different 
from  what  was  accounted  a  very  neces- 
sary part  of  piety,  a  question  respect- 
ing it  was  proposed  to  Jesus. 

15.  Jesus  replied  to  this  inquiry  by 
presenting  three  illustrations,  which 
would  show  the  unsuitableness,  to  his 
disciples,  of  fasting  at  the  present 
time.  Bride-charnber ;  the  chamber 
where  the  nuptial  bed  was.  ||  Chil- 
dren of  the  bride-chamber ;  the  word 
children  is  here  used  in  a  manner 
similar  to  that  in  which  it  is  used  in 
8:12;  that  is,  as  indicating  some 
particular  relation.  In  the  present 
instance,  the  phrase  means,  those  who 
were  particularly  occupied  in  refer- 
ence to  a  wedding,  as  the  friends  of 
the  bridegroom  and  the  bride.  They 
corresponded,  somewhat,  to  those  who, 


90 


MATTHEW. 


them,     and     then     shall     they 
fast. 

16  No  man  putteth  a  piece 
of  new  cloth  unto  an  old  gar- 
ment ;  for  that  which  is  put  in 
to  fill  it  up  taketh  from  the 
garment,  and  the  rent  is  made 
worse. 

17  Neither  do  men  put  new 
wine  into  old  bottles;  else  the 
bottles  break,  and  the  wine  run- 
neth out,  and  the  bottles  perish  : 


at  modern  weddings,  attend  upon  the 
person  to  be  married,  and  are  some- 
times called  bridemen ;  only  their 
services  were  far  more  extensive. 
Among  other  matters,  they  accom- 
panied the  bridegroom  when  he  went 
to  bring  home  the  bride,  in  order  to 
celebrate  the  nuptials.  The  question, 
then,  of  the  Saviour,  amounts  to  this, 
—  Can  you  expect  there  will  be 
mourning  on  a  nuptial  occasion? 
Would  mourning  be  congruous  at  a 
wedding?  ||  The  bridegroom  shall  be 
taken  from  them.  Jesus  had  com- 
pared himself  to  a  bridegroom,  and 
his  disciples  to  the  friends  of  the 
bridegroom.  Continuing  the  lan- 
guage of  the  illustration,  instead  of 
adopting  plain  language,  he  said,  the 
bridegroom,  that  is,  himself,  would 
be  removed  ;  and  then,  through  sor- 
row of  heart,  in  their  changed  cir- 
cumstances, the  friends  of  the  bride- 
groom, his  disciples,  would  fast. 

16.  The  same  idea,  namely,  the 
unsuitableness  of  fasting  to  his  disci- 
ples, is  expressed  by  another  illustra- 
tion. Keic  cloth.  The  word  new  here 
signifies  not  fulled,  not  having  been 
finished  by  the  fuller.  Cloth  not 
fulled  would  be  unsuitable  to  patch  a 
garment  with.  ||  That  which  is  put  in 
tofillit  up  ;  the  patch,  jj  Taketh  from 
the  garment.  Cloth  not  fulled  will 
shrink,  and,  consequently,  if  patched 
into  an  old  garment,  will  tear  it. 
There  is  an  unfitness  between  a  gar- 
ment which  has  been  worn,  and  cloth 
not  yet  fulled  ;  they  cannot  be  used 
together.  So  in  the  case  of  his  disci- 
ples.   Such  were  their  circumstances. 


but  they  put  new  wine  into  new 
bottles,  and  both  are  preserved. 

18  AVhile  he  spake  these 
things  unto  them,  behold,  there 
came  a  certain  ruler,  and  wor- 
shipped him,  saying,  My  daugh- 
ter is  even  now  dead  :  but  come 
and  lay  thy  hand  upon  her,  and 
she  shall  live. 

19  And  Jesus  arose,  and  fol- 
lowed him,  and  so  did  his  disci- 
ples. 

that  fasting,  which  was  a  sign  of  sor 
row,  would  be  unsuitable. 

17.  By  a  third  illustration,  he  en 
forced  the  same  idea.  J^ew  rcine ; 
wine  not  yet  fermented.  ||  Old  bot- 
tles. Bottles  were  anciently  made 
of  the  skins  of  animals.  ||  The  bottles 
break.  Being  made  of  skins,  they 
would,  when  they  were  old,  become 
dry,  and  incapable  of  swelling  as  the 
new  wine  would  ferment.  They 
would  then  burst,  and  both  the  wine 
would  be  lost,and  the  leather  bottles  be 
ruined.  But  unfermented  wine  must 
be  put  into  fresh  skin  bottles  ;  so  that 
the  bottles  may  swell  as  the  wine  fer- 
ments. As  there  was  this  unsuita- 
bleness between  new  wine  and  old 
bottles,  so  was  there  an  unsuitable- 
ness between  the  circumstances  of 
the  disciples  and  fasting.  Compare 
the  parallel  passages  in  Luke  5 :  33 — 
39.  Mark  2  :  18—22.  Luke  records 
an  additional  remark  (5 :  39) ,  which 
is  of  the  same  import  as  those  we  have 
considered. 

18.  ^  certain  ruler.  From  Mark 
5  :  22,  and  Luke  8 :  41,  we  learn  that 
his  name  was  Jairus  ;  and  that  he  was 
a  ruler  of  the  synagogue.  This  offi- 
cer was  a  person  who  presided  over 
the  assembly,  and  who  not  only  kept 
order,  but  also  invited  readers  and 
speakers.  See  Acts  13:15.  IVor- 
shipjycd  ;  paid  special  respect.  Com- 
pare   Mark  5:22,   and   Luke  8:41 

II  Is  even  now  dead;  is  just  at  the 
point  of  death.  Compare  Mark  5: 
23,  35,  and  Luke  8  :  49.  She  was  so 
low  when  Jairus  left  the  house,  that 
he  might  speak  of  her  as  just  gone. 


CHAPTER  lA. 


01 


20  And,  behold,  a  woman, 
which  was  diseased  with  an 
issue  of  blood  twelve  years, 
came  behind  him,  and  touched 
the  hem  of  his  garment : 

21  For  she  said  within  her- 
self. If  I  may  but  touch  his 
garment,  I  shall  be  whole. 

22  But  Jesus  turned  him 
about ;  and  when  he  saw  her, 
he  said.  Daughter,  be  of  good 
comfort;  thy  faith  hath  made 
thee  whole.  And  the  woman 
was  made  whole  from  that  hour. 

23  And  when  Jesus  came 
into  the  ruler's  house,  and  saw 


20.  While  on  the  way  to  the  ruler's 
house,  another  interesting  event  oc- 
curred. Hem  of  his  garment.  The 
garment  was  the  mantle  ;  and  around 
the  borders  of  this,  the  Mosaic  law 
required  that  there  should  be  fringes. 
Num.  15 :  38.  The  fringes  are  meant 
by  the  word  hem. 

21.  I  shall  he  whole;  1  shall  be 
healed. 

22.  Daughter ;  a  term  of  kind  ad- 
dress, like  the  word  son  in  the  second 
verse.  \\  Thy  faith;  thy  confidence 
in  my  power  and  benevolence.  Mark 
5:  24—34,  and  Luke  8 :  43—48,  give 
a  very  particular  and  interesting  ac- 
count of  this  case. 

We  may  notice  here  how  accept- 
able to  the  Saviour  was  the  manifesta- 
tion of  affectionate  reliance  on  him. 
So,  in  regard  to  our  being  pardoned 
and  saved,  if  we  feel  we  are  guilty 
and  unworthy,  and  give  up  ourselves 
to  him,  he  will  accept  us. 

23.  Ruler;  the  same  as  is  men- 
tioned in  verse  18.  |1  Minstrels  ; 
musicians.  The  occurrence  of  death 
in  a  family,  in  the  East,  was  attended 
with  many  outward  manifestations  of 
sorrow.  The  females,  for  several  days 
successively,  indulged  in  loud  cries 
of  distress.  Persons  also  attended  at 
the  house  for  the  purpose  of  chanting, 
in  mournful  strains,  the  excellences 
of  the  deceased.  There  were  also 
employed,  on    such    occasions,   pro- 


the    minstrels    and   the   people 
making  a  noise, 

24  He  said  unto  them.  Give 
place  ;  for  the  maid  is  not  dead, 
but  sleepeth.  And  they  laughed 
him  to  scorn. 

25  But  when  the  people  were 
put  forth,  he  went  in,  and  took 
her  by  the  hand,  and  the  maid 
arose. 

26  And  the  fame  hereof  went 
abroad  into  all  that  land. 

27  And  when  Jesus  departed 
thence,  two  blind  men  followed 
him,  crying,  and  saying.  Thou 
son  of  David,  have  mercy  on  us. 


fessed  musicians  and  singers.  It  is 
in  reference  to  such  a  custom,  that 
Jeremiah  speaks,  9  :  17 — 21 ;  and 
Amos,  5:  16.  \i^  Making  a  noi.fe. 
Reference  is  had  here  to  the  tumul- 
tuous expressions  of  grief  made  by 
the  relatives  and  friends  of  the  fami- 
ly, as  was  customary.  Compare 
Mark  5  :  38,  and  Luke  8  :  52. 

24.  Is  not  dead,  but  sleepeth.  The 
Saviour  meant  to  convey  the  idea, 
that  her  death  was  peculiarly  only  a 
sleep,  as  he  was  about  to  restore  her 
to  life.  It  was  customary  to  express 
the  idea  of  death  by  the  term  sleep. 
See  John  11:  11,  13.  1  Thess.  4 :  13. 
Dan.  12 :  2.  The  present  instance  of 
death  might  well  be  called  sleeping. 
The  people,  however,  knew  that  the 
child  was  really  dead.  See  Luke  8  : 
53.  II  Laughed  him  to  scorn  ;  derided 
him,  laughed  at  him  in  a  scornful 
manner. 

25.  He  went  in ;  that  is,  to  the 
room  where  the  corpse  was.  Mark 
relates  (5 :  40),  that  he  took  with  him 
the  father  and  the  mother  of  the  child, 
and  them  that  were  with  him ;  name- 
ly, the  three  disciples,  Peter,  James, 
and  John.  See  Mark  5 :  37.  Com- 
pare, as  parallel  passages,  Mark  5  :  38 
—43.     Luke  8 :  49—56. 

26.  Fame  ;  report.  ||  All  that  land  ; 
all  that  region  of  the  country. 

27.  Son  of  David;  another  term 
for  Messiah.     The  Messiah  was  to  be 


MATTHEW. 


28  And  when  he  was  come 
into  the  house,  the  blind  men 
came  to  him :  and  Jesus  saith 
unto  them,  Believe  ye  that  I  am 
able  to  do  this?  They  said 
unto  him.  Yea,  Lord. 

29  Then  touched  he  their 
eyes,  saying,  According  to  your 
faith,  be  it  unto  you. 

30  And  their  eyes  were  open- 
ed :  and  Jesus  straitly  charged 
them,  saying.  See  that  no  man 
know  it. 

31  But  they,  when  they  were 
departed,  spread  abroad  his  fame 
in  all  that  country. 

32  As  they  went  out,  behold, 
they  brought  to  him  a  dumb 
man  possessed  with  a  devil. 

33  And  when  the  devil  was 
cast  out,  the  dumb  spake  :   and 


a  descendant  of  David.    See  Matt.  22 : 
42.    12 :  23. 

29.  According  to  your  faith;  your 
confidence  in  me. 

30.  Straitly ;  strictly.  The  reason 
why  Jesus  charged  them  not  to  make 
known  what  he  had  done,  might  have 
been  to  prevent  unseasonable  ex- 
citement in  respect  to  himself.  He 
had  performed  several  miracles  that 
day  ;  and  the  people  might  easily  be 
induced  to  take  rash  measures  in 
seeking  honor  for  him,  and  demand- 
ing for  him  some  great  dignity.  They 
had  very  erroneous  notions  respect- 
ing the  nature  of  his  office  ;  and  re- 
garding him  rather  in  the  light  of  one 
who  was  to  establish  a  great  temporal 
dominion,  their  feelings,  at  times, 
bore  too  much  resemblance  to  those 
of  the  populace  in  certain  countries, 
when  they  fill  the  air  with  shouts  of 
'*  Long  live  the  king."  Compare 
John  6 :  15. 

33.  In  Israel.     See  on  8:  10. 

34 .  The  prince  of  the  devils  ;  Satan , 
Beelzebub.  See  Matt.  12 :  24.  25  : 
41. 

35.  Compare  with  4  :  23. 


the  multitudes  marvelled,  saying 
It  was  never  so  seen  in  Israel. 

34  But  the  Pharisees  said, 
He  casteth  out  devils  through 
the  prince  of  the  devils. 

35  And  Jesus  went  about  all 
the  cities  and  villages,  teaching 
in  their  synagogues,  and  preach- 
ing the  gospel  of  the  king- 
dom, and  healing  every  sickness 
and  every  disease  among  the 
people. 

36  But  when  he  saw  the 
multitudes,  he  was  moved  with 
compassion  on  them,  because 
they  fainted,  and  were  scattered 
abroad  as  sheep  having  no  shep- 
herd. 

37  Then  saith  he  unto  his  dis- 
ciples, The  harvest  truly  is  plen- 
teous, but  the  laborers  are  few  : 


36.  By  the  expressive  image  of 
sheep  without  a  shepherd,  Jesus  rep- 
resented the  moral  and  religious 
condition  of  the  Jewish  people  in  his 
time.  How  wearied,  and  roving  hith- 
er and  thither  without  obtaining  sat- 
isfaction, and  how  uncomfortable  in 
every  respect,  would  such  sheep  be, 
especially  in  Oriental  countries,  where 
the  flocks  occupied  so  much  the  care 
and  attention  of  their  owners  !  So 
the  Jewish  people  had  no  suitable  re- 
ligious teachers,  none  to  care  sincere- 
ly for  them,  and  to  lead  them  in  the 
right  way.  Multitudes  of  them  were 
disheartened,  dispirited  wanderers. 
Fainted;  were  exhausted,  in  a  state 
of  distress.  ||  Scattered  abroad  ;  not 
properly  gathered  together  under  suit- 
able spiritual  guides.  They  did  not 
present  the  appearance  of  a  carefully 
attended  to  and  well  taught  commu- 
nity. For  a  similar  description  of  the 
people's  state,  see  Matt.  11  :  28.  For 
an  intimation  respecting  the  unsuita- 
ble character  of  their  religious  teach- 
ers, see  Luke  11 :  46.   Matt.  23 :  3,  4. 

37.  The  harvest  truly  is  plenteous  ; 
there  are  multitudes  needing  instruc- 


CHAPTER  X. 


93 


3S  Pray  ye  therefore  the 
Lord  of  the  harvest,  that  he 
will  send  forth  laborers  into 
his  harvest. 

CHAPTER  X. 

AND    when    he    had    called 
unto   him    his  twelve    dis- 
ciples,   he    gave    them    power 


lion,  and  ready  to  receive  it.  j]  La- 
borers;  suitable  teachers  of  divine 
truth. 

38.  The  Lord  of  the  harvest;  God, 
whose  is  the  world  and  the  fulness 
thereof.  The  language  of  these  two 
verses  occurs  in  Luke  10 :  2,  in  con- 
nection with  our  Lord's  sending  out 
the  seventy  evangelists.  The  same 
thought  was  doubtless  more  than  once 
expres.sed. 

Remarks.  1.  The  importance  of 
confidence  in  the  power  and  love  of 
Christ,  is  strikingly  exhibited  in  this 
chapter,  vs.  2,  22,  23,  29. 

2.  The  instructions  and  miracles 
of  Jesus  were  convincing,  except  to 
those  who  were  unwilling  to  be  con- 
vinced. Their  determined  opposition 
led  them  to  refer  his  works  to  any 
power  rather  than  the  true  one.  v.  34. 

3.  Jesus  was  full  of  mercy,  v.  36. 

4.  Ministers  ought  to  be  laborers, 
like  their  Master.    John  4  :  34. 

5.  We  must  look  to  God  for  an 
increase  of  Christian  teachers,  v.  38. 

6.  The  religion  of  the  gospel  is  a 
spiritual  religion.  It  imposes  no  out- 
ward ceremonies  incongruous  with 
times  and  circumstances,  vs.  14 — 17. 

CHAPTER  X. 

1.  His  ticelve  disciples.  These  had 
been  selected  before,  and  had  enjoyed 
the  benefit  of  much  intimacy  with 
their  Lord,  and  much  instruction  from 
him.  See  Mark  3:14.  By  refer- 
ence to  Luke  6 :  12 — 17,  it  appears 
that  he  selected  his  twelve  disciples, 
or  rather  completed  the  selection,  on 
the  morning  of  the  day  when  he  de- 
livered the  sermon  on  the  mount,  and 


against  unclean  spirits,  to  cast 
them  out,  and  to  heal  all  man- 
ner of  sickness  and  all  manner 
of  disease. 

2  Now  the  names  of  the 
twelve  apostles  are  these :  The 
first,  Simon,  who  is  called  Pe- 
ter, and  Andrew  his  broth- 
er :   James  the  son  of  Zebedee, 


after  having  spent  the  night  in  prayer 
to  God.  There  are  in  that  discourse, 
as  has  been  already  intimated,  several 
parts  more  adapted  to  the  apostles 
than  to  the  multitude.  Matthew,  be- 
ing now  about  to  relate  the  instruc- 
tions, or  the  charge,  of  Jesus  to  the 
twelve,  merely  hints  that  twelve  had 
been  selected,  whom  Jesus  was  now 
specially  commissioning.  ||  Unclean 
spirits —  to  cast  them  out.  We  should 
not  expect  such  an  expression,  on 
such  an  occasion  and  in  such  a  con- 
nection as  this,  unless  evil  spirits  had 
in  reality  exerted  a  malign  influence 
in  some  cases  of  affliction. 

2,  Apostles.  This  term  is  appro- 
priated to  the  twelve  here  mentioned. 
In  its  primary  meaning,  it  signifies 
persons  sent  forth.  It  is  like  our  word 
missionaries.  \\  The  first;  not  in  dig- 
nity, as  having  preeminence  over  the 
others.  See  Luke  22 :  24—26.  Matt. 
23 :  8—12.  According  to  Matt.  4:18, 
21,  it  appears  that  Peter  and  Andrew, 
James  and  John,  were  called  the  ear- 
liest to  attend  constantly  on  the  Sa- 
viour, with  reference  to  becoming  his 
public  servants.  It  was  natural,  then, 
that  in  a  list  of  the  apostles'  names, 
these  should  be  mentioned  first. 
II  Peter.  See  on  John  1 :  42.  ||  James. 
In  the  next  verse  is  mentioned  anoth- 
er James,  son  of  Alpheus.  These  are 
sometimes  distinguished  by  the  lat- 
ter's  being  called  James  the  Less,  he 
being  younger  than  the  other.  The 
death  of  James  the  Greater,  the  broth- 
er of  John,  is  mentioned  in  Acts  12: 
2.  The  other  James  is  probably  the 
author  of  the  Epistle  bearing  his 
name,  and  is  mentioned  also  in  Gal, 
1:  19.  2:9.  Acts  15:  13.  12-  17 
Matt.  13 :  55. 


94 


MATTHEW. 


and  John   his   brother; 

3  Philip,  and  Bartholomew: 
Thomas,  and  Matthew  the  pub- 
lican ;  James  the  son  of  Alpheus, 
and  Lebbeus,  whose  surname 
was  Thaddeus ; 

4  Simon  the  Canaanite,  and 

3.  Bartholomcio ;  supposed  to  be 
the  same  as  Nathanael.  He  may  have 
had  the  two  names,  Nathanael  and 
Bartholomew,  that  is,  according  to 
the  derivation  of  the  word,  5071  of 
Tolmai.  Compare  John  1 :  46.  21 :  2. 
In  this  last  passage,  Nathanael  seems 
to  be  included  among  the  twelve  dis- 
ciples. II  Thomas;  also  called  Didy- 
mus.  See  John  21 :  2.  The  name 
Didymus,  in  Greek,  signifies  twin,  as 
does  the  name  Thomas,  in  the  lan- 
guage most  commonly  spoken  by  our 
Lord  and  his  apostles.  ||  Matthew 
the  publican.  Compare  9:9.  ||  Leb- 
beus. Besides  being  also  named 
Thaddeus,  he  is  called  by  Luke  (6 : 
16),  Judas. 

4.  The  Canaanite.  This  word  would 
be  more  correctly  spelled  Cananife.  It 
does  not  signify  an  inhabitant  of  Ca- 
naan. Luke  (6  :  15.  Acts  ] :  13)  calls 
this  person  Simon  ZeJotes.  The  word 
Zelotes  enables  us  to  understand  the 
word  which  Matthew  has  employed. 
The  two  words  are  of  the  same  signi- 
fication ;  the  one  used  by  Luke  being 
a  Greek  word,  the  other  a  Hebrew  or 
Chaldaic  word,  expressed  in  Greek 
letters.  In  the  age  of  Christ  and  the 
apostles,  there  was  an  extensive  asso- 
ciation of  private  individuals,  who 
undertook  to  maintain  the  purity  of 
the  national  religion  by  inflicting 
punishment,  without  the  form  of  trial, 
on  all  who  should  violate  the  institu- 
tions which  they  held  sacred.  They 
declared  themselves  impelled  by  a 
more  than  human  zeal.  The  exam- 
ple of  Phinehas,  perhaps,  confirmed 
them  in  their  purposes.  Num.  25 :  6 
— 15.  The  word  ZeJotes  (zealot) 
designates  a  member  of  this  associa- 
tion ;  and  Simon  was  probably  once 
connected  with  it.  Now,  the  word 
Cananite,  traced  to  its  Hebrew  origin, 


Judas    Iscarit)t,    who    also    be- 
trayed him. 

5  These  twelve  Jesus  sent 
forth,  and  commanded  them, 
saying,  Go  not  into  the  way  of 
the  Gentiles,  and  into  any  city 
of  the  Samaritans  enter  ye  not: 


also  signifies  a  zealot.  ||  Judas  Is- 
cariot.  The  word  Iscariot  is  be- 
lieved to  be  a  Greek  expression  of 
two  Hebrew  words,  which  signify 
Man  of  Kerioth.  In  Joshua  15  :  25, 
mention  is  made  of  a  town  of  this 
name.  ]|  Betrayed  him.  See  Matt. 
26  :  14—16,  25,  46—50. 

For  a  similar  list  of  the  apostles' 
names,  see  Mark  3  :  16 — 19,  and  Luke 
6: 14 — 16.  The  lists  agree,  except  that 
Luke  calls  the  one  Judas,  who  is  named 
by  the  others  Lebbeus  or  Thaddeus. 
Doubtless,  these  several  names  be- 
longed to  the  same  individual ;  such 
a  practice  being  usual  among  the 
Jews.  It  is  observable,  that  Matthew 
has  mentioned  these  names  in  couples. 
If  we  examine  Mark  6 :  7,  we  shall 
see  that  Jesus  sent  them  forth  "  by 
two  and  two ;  "  probably  in  the  same 
manner  as  Matthew  has  recorded 
their  names. 

5.  By  a  comparison  of  the  Saviour's 
instructions  to  the  disciples,  as  re- 
corded by  Matthew,  with  the  record 
which  Mark  (6:8—11)  and  Luke 
(9  :  3 — 5)  have  made,  it  will  be  seen 
that  Matthew's  account  is  much  more 
full.  Mark  and  Luke  appear  to  have 
preserved  scarcely  any  thing  more 
than  what  related  to  the  mission  im- 
mediately to  be  performed ;  while 
the  instructions  recorded  by  Matthew 
are  more  extensive,  and  were  appli- 
cable to  the  whole  course  of  their 
apostleship.  The  Gentiles  ;  other  peo- 
ple than  the  Jcavs.  ||  Samaritans. 
The  central  part  of  Palestine,  called 
Samaria,  was  inhabited  by  the  Sa- 
maritans. They  were  not  properly 
Jews,  though  they  sustained  a  peculiar 
relation  to  the  Jews.  After  the  death 
of  Solomon,  the  kingdom  of  the  He- 
brews was  divided  into  two  parts ; 
ten  tribes  forming  the  kingdom  of 


CHAPTER  X, 


?5 


6  But  go  rather  to  the  lost 
sheep  of  the  house  of  Israel. 

7  And  as  ye  go,  preach, 
saying,  The  kingdom  of  heaven 
is  at  hand. 

8  Heal  the  sick,  cleanse  the 
lepers,  raise  the  dead,  cast  out 

Israel,  under  Jeroboam,  and  the  two 
tribes,  Judah  and  Benjamin,  forming 
the  kingdom  of  Judah,  under  Reho- 
boam.  Wlien  the  kingdom  of  Israel 
was  subdued  by  the  Assyrians,  the 
greater  part  of  the  people  were  car- 
ried away  into  different  provinces  of 
the  Assyrian  empire,  and  a  mixed 
collection  of  people  were  introduced 
into  the  country  of  Israel.  These 
united  with  the  remnant  of  the  for- 
mer inhabitants  ;  and  thus  the  com- 
munity of  Samaritans  was  formed. 
Various  circumstances  conspired  to 
excite  hostility  between  the  Jews  and 
the  Samaritans ;  and  in  the  time  of 
our  Saviour  there  was  no  friendly  in- 
tercourse between  them.  See  John 
4 :  9.  Though  our  Lord,  as  appears 
by  the  4th  chapter  of  John,  was  kind- 
ly received  among  some  of  them  on 
a  certain  occasion,  yet  as  they  were 
not,  properly  speaking,  Jews,  the 
time  had  not  yet  come  to  spread 
among  them  the  new  religion.  It 
was  to  the  Jews  this  new  dispensa- 
tion primarily  belonged ;  as  to  them 
it  had  for  so  long  been  an  object  of 
promise. 

6.  House  of  Israel;  the  Jews.  2: 
20.     II  Lost  sheep.     Compare  9  :  36. 

7.  Preach;  proclaim,  announce. 
II  Kingdom  of  heaven.     Compare  3  :  2. 

8.  Lepers.  See  8:2.  |1  Cast  out 
devils.  V.  1 ;  also  8 :  16.  ||  Freely ; 
gratuitously,  without  pay.  You  re- 
ceived not  your  miraculous  power  by- 
purchase  ;  make  it  not  a  means  of 
gain.  Benevolently,  gratuitously,  im- 
part to  others,  since  you  hive  gratui- 
tously received. 

9.  10.  They  were  directed  to  in- 
dulge no  anxiety  as  to  their  subsist- 
ence and  protection,  and  to  consume 
no  time  in  making  preparations  for 
their  journey.  Gold,  —  silver,  —  brass; 
that  is,  money.     |1  Scrip  ;  travelling- 


devils  :  freely  ye  have  received, 
freely  give. 

9  Provide  neither  gold,  nor 
silver,  nor  brass,  in  your  purses, 

10  Nor  scrip  for  your  jour- 
ney, neither  two  coats,  neither 
shoes,  nor  yet   staves :    for   the 


bag  for  carrying  provisions.  Travel- 
lers, among  the  Jews,  carried  pro- 
visions with  them.  Their  inns  were 
not,  like  ours,  provided  with  needful 
food  for  companies  of  people.  ||  Two 
coats.  The  principal  articles  of  ordi- 
nary dress  were  a  coat,  or  tunic,  which 
was  the  inside  garment ;  and  a  mantle, 
or  robe.  Such,  doubtless,  were  the 
chief  articles  of  dress  which  the  apos- 
tles had  on,  when  Jesus  was  addressing 
them ;  he  told  them  not  to  be  solicitous 
about  having  more  clothing,  not  to 
occupy  their  time  in  making  prepara- 
tion for  their  journey,  nor  to  encum- 
ber themselves  with  wearing-apparel, 
which  might  be  needless,  or  which 
might  be  inappropriate  to  their  cir- 
cumstances. Sometimes,  two  tunics 
were  worn ;  the  outer  one,  a  more 
costly  article  than  the  inner.  But  to 
provide  themselves  with  a  second 
tunic,  would  consume  time,  and  might 
make  an  impression  of  their  belonging 
to  a  class  of  society  in  which  they  had 
not  been  accustomed  to  move.  Thus, 
though  they  were  going  on  a  journey 
among  comparative  strangers,  they 
were  to  go  habited  as  they  then  were, 
and  as  they  ordinarily  were.  Had 
their  appearance  been  materially  dif- 
ferent, and  had  they  gone  on  their 
mission  with  any  uncommon  outward 
preparation,  with  any  thing  adapted  to 
attract  attention,  an  erroneous  impres- 
sion might  have  been  made  concerning 
the  character  of  their  office,  and  the 
erroneous  impression  already  existing 
concerning  the  Messiah  might  have 
been  deepened.  But  such  a  course 
was  pursued  as  would  best  prepare 
the  people  to  learn  that  the  Messiah's 
work  had  respect  to  the  heart  and  to 
the  eternal  world.  \\  Neither  shoes ; 
that  is,  no  other  shoes  than  what  you 
have  on.  The  instructions,  as  given 
by   Mark,  say  (6:9),   Be   shod  with 


DO 


MATTHEW. 


workman     is    worthy     of     his 
meat. 

11  And  into  whatsoever  city 
or  town  ye  shall  enter,  in- 
quire who  in  it  is  worthy  ;  and 

sandals.    Take  the  sandals,  or  shoes, 
you   have   on ;    care   not  to  provide 
another   pair.     There   was    probably 
no  difference,  in   meaning,   between 
the  word  which  is  translated  shoes, 
and  that  which  is  translated  sandals. 
If  there  was  a  difference,  as  some  have 
maintained,  and  the  shoes  were  a  more 
costly  article  than  the  sandals,  then 
there   was   an   additional   reason  for 
prohibiting  the  shoes,  on  account  of 
the   moderate   circumstances   of   the 
apostles  and  of  their  Master,  and  in 
order  to  prevent  an  erroneous  impres- 
sion by  any  approach  to  splendid  ap- 
pearance.    \\JVor  yet  staves;  that  is, 
no  other  staves  than  what  you  now 
have.     Mark    (6:  8)    mentions    that 
one  sla fw^s  permitted.    Luke  (9  :  3) 
mentions  the  staff  as  not  to  be  taken. 
The  circumstances  of  the  case  show 
how  the  sacred  writers,  on  this  occa- 
sion, are  to  be  understood.     For   in 
Mark  (6:8),  and  Luke  r9 :  3),  a  gen- 
eral direction  is  given,  that  the  apos- 
tles "  should  take  nothing  for   their 
journey;"  that  is,  they  should  make 
no  special  preparation  for  their  jour- 
ney; they  should  not  furnish  them- 
selves with  any  additional  articles  of 
wearing-apparel ;  but  such  as  they  had 
at  the  time,  they  might  take.    If  they 
had  a  covering  for  the  feet,  they  might 
wear  it ;  but  if  not,  they  were  not  to 
spend  time  in  procuring  shoes  ;  if  any 
one  of  them  had  a  staff,  or  if  each  had 
a  staff,  he  might  take  it;  but  those 
that  had  none,  let  them  go  without. 
The   various   particulars    mentioned, 
then,  are  merely  the  filling  up  of  the 
general  expression,  Make  no  prepara- 
tions for  your  journey,  but  go  just  as 
you  are.     ||  Worthy  of  his  meat ;  that 
is,  of  his  sustenance.     Thus  the  Sa- 
viour led   his   apostles   to   an   entire 
trust  in  the  providence  of  God,  and 
gave   them  an   intimation  that   they 
would  meet,  in  many  instances,  with 
a  kind  reception,  and  that  by  those 


there  abide   till   ye    go  thence. 

12  And  when  ye  come  into 
a  house,  salute  it. 

13  And  if  the  house  be  wor- 
thy, let  your  peace  come  upon 


who  should  welcome  them,  as  the 
Messiah's  heralds,  their  wants  would 
be  freely  supplied.  There  was  no 
need  of  their  embarrassing  themselves 
with  a  variety  of  articles,  as  they  might 
on  an  ordinary  journey.  They  were 
going  forth  as  messengers  of  the  Mes- 
siah ;  they  might  trust  in  God,  that 
all  their  wants  would  be  supplied, 
and  no  time  need  be  occupied,  and 
no  perplexity  endured,  and  no  ex- 
pense incurred,  in  preparing  for  their 
mission. 

11.  Worthy;  deserving  of  your  con- 
fidence, pious,  well-disposed.  Com- 
pare Luke  7:  4,  5.  Acts  10:  1,  2. 
II  There  abide  ;  that  is,  in  the  house  of 
such  a  person,  partaking  of  his  hospi- 
tality. II  Thence;  out  of  the  city  or 
town.  On  a  similar  occasion,  name- 
ly, when  Jesus  was  sending  forth  the 
seventy  disciples,  he  said  (Luke  10 : 
7),  Go  not  from  house  to  house.  To 
abide  in  the  same  house,  and  share 
the  hospitalities  of  the  same  person, 
would  show  contentment  and  grati- 
tude, and  would  more  comport  with 
the  object  for  which  they  were  sent, 
than  to  be  perpetually  changing  their 
place  of  temporary  abode. 

12.  House.  This  word  is  here  to 
be  taken  as  equivalent  to  family,  or 
as  containing  the  additional  idea  of 
the  family  which  dwelt  in  the  house. 
II  Salute  it ;  that  is,  the  family.  Among 
the  Jews,  the  expressions  used  at  salu- 
tation and  at  parting,  were  of  a  more 
serious  character  than  those  which 
prevail  among  us.  They  implied  that 
the  person  who  employed  them  prayed 
for  a  blessing  on  the  other.  See  on 
5 :  47.  Compare  Judges  19  :  20.  Ruth 
2:4.     Ps.  129:8. 

13.  The  house  ;  the  family.  ||  Wor- 
thy; of  suitable  character  to  receive 
the  blessings  implied  in  your  saluta- 
tion, well-disposed,  and  ready  to  wel- 
come your  message.  ||  Your  peace , 
the  blessings  invoked  ir  your  saluta- 


CHAPTER  X. 


97 


it :  but  if  it  be  not  worthy,  let 
your  peace  return  to  you. 

14  And  whosoever  shall  not 
receive  you,  nor  hear  your  words, 
when  ye  depart  out  of  that  house 
or  city,  shake  off  the  dust  of 
your  feet. 

15  Verily  I  say  unto  you,  It 
shall  be  more  tolerable  for  the 
land  of  Sodom  and  Gomorrah 
in  the  day  of  judgment,  than 
for  that  city. 

16  Behold,  I  send  you   forth 


tion.  The  form  of  salutation  most 
usual  was,  Peace  be  to  thee.  |1  Let 
your  peace  come ;  a  familiar  way  of' 
expressing,  It  shall  come ;  that  is, 
The  blessing  you  have  invoked  shall 
rest  upon  that  family.  The,  same 
thought  is  expressed  in  the  future 
tense,  in  Luke  10:  6.  \^  Let 'your 
peace  return  to  you  ;  the  blessing  you 
have  invoked  shall  not  rest  upon  the 
family ;  your  good  wishes  will  not 
be  accomplished,  but  will  return  to 
yourselves  void,  so  far  as  that  family 
is  concerned. 

14.  Shake  off  the  dust  of  your  feet; 
as  an  expression  of  disapprobation,  and 
of  having  no  fellowship  with  persons 
thus  disposed.  The  Jews  felt  them- 
selves defiled  by  the  very  dust  of  a 
heathen  city,  while  their  own  soil  they 
regarded  as  holy.  As  a  Jew,  then, 
would  express  his  separation  from 
Gentiles,  and  his  disapprobation  of 
their  wickedness,  by  shaking  off  the 
dust  which  he  might  have  contracted, 
so  the  apostles  were  to  express  their 
separation,  in  feelings  and  conduct, 
from  those  who  refused  to  give  a  wel- 
come reception  to  their  message. 
Mark  (6 :  11)  adds  the  expression, 
*'  for  a  testimony  against  them  ;  "  that 
is,  Thus  you  will  bear  testimony  to  the 
criminality  of  their  conduct.  For  a 
specimen  of  complying  with  this  di- 
rection, see  Acts  13 :  50,  51.  A  simi- 
lar instance  also  occurs  in  Acts  18  :  6. 

15.  Sodom  and  Gomorrah.  See 
Gen.  13 :  13.  18 :  20,  21,  32.  19 :  24, 
25. 

VOL.  I.  9 


as  sheep  in  the  midst  of  wolves  : 
be  ye  therefore  wise  as  serpents, 
and  harmless  as  doves. 

17  But  beware  of  men :  for 
they  will  deliver  you  up  to  the 
councils,  and  they  will  scourge 
you  in  their  synagogues ; 

18  And  ye  shall  be  brought 
before  governors  and  kings  for 
my  sake,  for  a  testimony  against 
them  and  the  Gentiles. 

19  But  when  they  deliver  you 
up,    take   no    thought    how   or 


16.  While  some  would  give  the 
apostles  a  welcome  reception,  others, 
and  those  not  a  few,  would  cherish 
towards  them  feelings  of  malignity. 

17.  The  councils  ;  that  is,  tribunals, 
courts  of  justice.  Some  will  accuse  you 
and  arraign  you  for  trial.  ||  Scourge 
you  in  their  sijnagogues.  The  pun- 
ishment of  scourging  was  allowed  by 
the  laws  of  Moses,  and  the  number  ot 
stripes  was  not  to  exceed  forty.  See 
Deut.  25:  2,  3.  The  more  recent 
Jews,  in  order  to  be  sure  of  not  ex- 
ceeding this  number,  fixed  the  limit 
at  thirty-nine.  2  Cor.  11:  24.  This 
punishment  was  inflicted  in  the  syna- 
gogues. See  Matt.  23 :  34.  Acts  22 : 
19.    26:11. 

18.  Governors;  the  Roman  rulers 
of  the  provinces ;  such  as  Pilate  (Matt. 
27 :  2) ;  Felix  and  Festus  (Acts  23 :  24. 
24  :  27).  II  Kings  ;  either  such  as  the 
Roman  emperors  (Acts  25:  10 — 12), 
or  the  dependent  and  merely  nominal 
kings,  that  is,  tetrarchs.  in  Palestine 
(Acts  12:  1.  25:  24,  26).  ||  Against 
them  and  the  Gentiles  ;  or,  as  the  pas- 
sage might  be  rendered,  to  them  and 
the  Gentiles.  By  being  arraigned,  an 
opportunity  would  be  afforded  for  pub- 
licly defending  the  Messiah's  cause, 
and  making  widely  known  among  the 
Gentiles  the  principles  of  the  new 
religion.  Such,  for  instance,  was  the 
case  with  Paul,  as  related  in  Acts  17: 
19—34.  Compare,  also,  Phil.  1:  12, 
13. 

19.  Take  no  thought;  be  not  soli- 
citous. 


98 


MATTHEW. 


what  ye  shall  speak;  for  it  shall 
be  given  you  in  that  same  hour 
what  ye  shall  speak. 

20  For  it  is  not  ye  that  speak, 
but  the  Spirit  of  your  Father 
which  speaketh  in  you. 

21  And  the  brother  shall  de- 
liver up  the  brother  to  death, 
and  the  father  the  child :  and 
the  children  shall  rise  up  against 
their   parents,  and   cause   them 

21.  In  these  trying  circumstances, 
their  nearest  connections  would  even 
become  hostile  to  them  on  account 
of  their  persevering  attachment  to  the 
Messiah.  Rise  up;  as  witnesses  and 
opponents. 

22.  Hated  of  all  men;  very  gener- 
ally disregarded  and  abused.  In  these 
circumstances,  how  important  that 
they  should  keep  in  view  the  end ; 
the  end  of  their  sufferings  and  the 
end  of  life,  and  the  reward  to  which 
their  labors  and  sufferings  were  tend- 
ing, if  they  adhered  faithfully  to  their 
Master !  In  many  instances,  their 
sufferings  would  end  only  with  their 
lives.  A  perseverance  through  all 
sufferings,  even  till  death,  would  be 
necessary.  |1  Saved;  from  the  dis- 
pleasure of  God  and  from  condemna- 
tion. In  the  trying  circumstances  in 
which  tiie  apostles  would  be  placed, 
the  temptation  to  apostasy  might 
sometimes  be  very  strong;  but  they 
were  to  keep  in  view  the  bright  pros- 
pects of  another  life,  and  to  be  sus- 
tained by  the  hope  of  salvation. 

23.  Flee  ye  into  another.  Contend 
not  with  persecutors,  nor  unreasonably 
urge  your  claims  on  those  who  oppose. 
Waste  no  time  in  fruitless  endeavors 
to  get  an  advantage  over  them,  but 
pass  aAvay  to  another  city.  ||  Have 
gone  over ;  that  is,  in  order  to  instruct 
the  people  and  maintain  the  cause  of 
your  Master.  A  mere  passing  through 
the  cities  would  not  be  sufficient ;  but 
time  must  be  occupied  in  making 
known  and  explaining  the  object  of 
the  Messiah.  And  when  once  re- 
pulsed from  a  city,  tliey  ought   not 


to    be   put   to   death. 

22  And  ye  shall  be  hated 
of  all  men  for  my  name's  sake  ; 
but  he  that  endureth  to  the  end 
shall  be  saved. 

23  But  when  they  persecute 
you  in  this  city,  flee  ye  into 
another :  for  verily  I  say  unto 
you,  Ye  shall  not  have  gone 
over  the  cities  of  Israel,  till  the 
Son  of  man  be  come. 


entirely  to  abandon  the  design  of 
making  known  the  gospel  there,  but 
to  return  at  a  favorable  time.  Thus 
they  were  to  go  over  the  cities ;  and 
they  would  have  too  much  occasion 
to  flee  from  city  to  city.  ||  Till  the 
Son  of  man  be  come.  There  is  some 
difficulty  in  deciding  the  precise  mean- 
ing of  this  expression,  as  here  used. 
But  as  the  instructions  in  the  context 
refer  to  a  period  subsequent  to  the 
death  of  Jesus,  rather  than  to  the  im- 
mediate mission  before  the  apostles,  it 
is  most  probable  that  the  Saviour  refers 
to  his  coming,  by  divine  providence, 
for  the  destruction  of  Jerusalem  and 
the  dissolution  of  the  Jewish  state. 
This  great  event  took  place  between 
thirty  and  forty  years  after  the  time 
when  these  instructions  were  deliv- 
ered. The  Roman  army  besieged  and 
took  Jerusalem,  and  the  Jews,  as  a  na- 
tion, lost  their  existence.  To  this  event 
a  similar  expression  refers  in  other 
places.  Matt.  16:  28.  Mark  9:1.  Luke 
9 :  27.  The  Saviour,  then,  was  cau- 
tioning his  disciples  to  lose  no  time  in 
prosecuting  their  mission.  In  fact, 
they  had  no  time  to  lose ;  soon  the 
Son  of  man  was  to  come  for  the  de- 
struction of  the  nation;  and  before 
this  event  should  occur,  the  tidings 
of  the  Messiah,  and  the  urging  of  the 
claims  of  Jesus,  and  the  explanation 
of  his  objects,  were  to  be  distinctly 
communicated  to  the  nation.  And 
there  was  not  too  much  time  for  ac- 
complishing these  things,  before  he 
would  come  in  judgment  upon  the 
nation.  The  territory,  though  small, 
was  filled  with   cities   and    villages 


CHAPTER  X. 


24  1  he  disciple  is  not  above 
kis  master,  nor  the  servant 
above  his  lord. 

25  It  is  enough  for  the  dis- 
ciple that  he  be  as  his  master, 
and  the  servant  as  his  lord. 
If  they  have  called  the  master 
of  the  house  Beelzebub,  how 
much  more  shall  they  call  them 
of  his  household  ? 

26  Fear  them  not,  therefore : 
for   there   is   nothing    covered, 

from  some  they  would  be  repelled, 
and  they  must  go  back  again  at  a  fa- 
vorable opportunity.  In  all  they  must 
spend  some  time.  And  to  gain  a 
lodgment  for  the  gospel  would  not  be 
a  short  work. 

24.  Jesus  proceeded  to  caution 
them  against  any  vain  expectations 
that  might  arise  as  to  their  message 
being  universally  received, and  respect 
being  universally  paid  to  them.  The 
disciple  is  not  above  his  master.  They 
knew  how  their  Master  had  often  been 
treated,  and  they  must  not  calculate 
upon  better  treatment. 

25.  Beelzebub.  This  was  originally 
the  name  of  a  heathen  god,  worshipped 
in  Ekron  among  the  Philistines  (see  2 
Kings  1:2),  which  was  afterwards 
ascribed  by  the  Jews,  on  account 
of  their  abhorrence  of  idolatry,  to 
Satan.  See  Luke  11 :  15.  It  meant, 
originally,  Lord  of  flies,  as  it  was 
esteemed  the  office  of  this  deity  to 
protect  his  worshippers  from  the  gnats 
and  flies  with  which  their  region 
abounded.  The  word  was  sometimes 
written  Beelzebul ;  the  original  mean- 
ing of  which  latter  word  was,  either 
Lord  of  the  dwelling,  that  is,  of  evil 
spirits ;  or  Lord  of  the  dunghill.  In 
the  mouth  of  a  Jew,  it  was  a  most  op- 
probrious epithet. 

26.  Fear  them  not.  However  much 
they  might  be  abused  and  maligned, 
they  ought  not  to  be  disheartened, 
nor  induced  to  retire  from  their  work. 
\\  For  there  is  nothing  covered,  &c. 
This  seems  to  have  been  a  proverbial 


that  shall  not  be  revealed ;  and 
hid,  that  shall  not  be  known. 

27  What  I  tell  you  in  dark- 
ness, that  speak  ye  in  light: 
and  what  ye  hear  in  the  ear, 
that  preach  ye  upon  the  house- 
tops. 

28  And  fear  not  them  which 
kill  the  body,  but  are  not  able 
to  kill  the  soul  :  but  rather  fear 
him  which  is  able  to  destroy 
both  soul  and  body  in  hell. 


saying,  the  purport  of  which  was, 
Truth  will  not  always  be  covered  up; 
it  will  be  displayed,  and  its  claims 
and  honors  vindicated.  The  time  is 
coming,  when,  the  truth  respecting 
my  object,  and  respecting  your  char- 
acter and  teaching  as  my  apostles, 
will  be  brought  to  light,  and  justice 
will  be  done  both  to  my  cause  and  to 
you.  Though  you  ma}^  row  be  as- 
sailed with  most  opprobrious  epithets, 
yet  desist  not  from  your  purpose,  for, 
by  and  by,  the  hidden  truth  respect- 
ing my  religion  will  be  gloriously 
made  known.  The  encouragement 
thus  furnished  related  both  to  the 
gradual  development  of  the  excel- 
lence of  Christianity,  as  it  has  been 
unfolding  itself  in  successive  ages, 
and  to  the  disclosures  which  will  be 
made  in  connection  with  the  day  of 
judgment.     See  1  Cor.  4  :  5. 

27.  Hence  the  apostles  were  pub- 
licly to  proclaim  what  Jesus  had 
taught  them  in  private.  Preach  ye; 
proclaim.  |j  House-tops.  The  roofs 
of  houses  in  the  East  were  not  fash- 
ioned like  ours,  but  were  nearly  flat, 
were  surrounded  with  a  balustrade, 
and  were  often  resorted  to  on  public 
occasions.  To  proclaim  on  the  house- 
top, then,  would  mean  to  proclaim 
openly. 

28 — 31.  The  apostles  were  cau- 
tioned in  general  not  to  indulge  the 
fear  of  man,  but  to  let  a  salutary  fear 
of  God's  displeasure,  and  a  confidence 
in  his  care,  dwell  in  them.  ||  Jlfar- 
thins^.      The    word    thus    translated 


100 


MATTHEW. 


29  Are  not  two  sparrows 
sold  for  a  farthing  ?  and  one  of 
them  shall  not  fall  on  the  ground 
without  your  Father. 

30  But  the  very  hairs  of 
your  head  are  all  numbered. 

31  Fear  ye  not  therefore; 
ye  are  of  more  value  than  many 
sparrows. 

32  Whosoever,  therefore, 
shall  confess  me  before  men, 
him  will  I  confess  also  before 
my  Father  which  is  in  heaven. 

33  But  whosoever  shall  de- 
ny me  before  men,  him  will  I 


was  the  name  of  a  brass  coin  equal  to 
a   cent   and    a  half  of  our  money. 

il  Without  your  Father ;  without  his 
tnowledge  or  will. 

32.  33.  Having  thus  inculcated  the 
fear  of  God,  and  affectionate  confi- 
dence in  his  care,  Jesus  next  pointed 
out  the  result  of  a  firm  adherence  to 
his  cause  on  the  one  hand,  and  of  re- 
nouncing him  on  the  other  ;  thus,  by 
various  arguments,  strengthening  the 
purposes  of  his  apostles  against  the 
dangers  and  allurements  which  would 
beset  them.  Confess  me;  acknowl- 
edge me  in  the  character  which  I 
claim,  as  the  Messiah.  ||  Him  will  I 
confess  also;  him  will  I  acknowledge 
in  the  character  which  he  professes, 
as  a  follower  of  the  Messiah. 

33.  Deny  me;  refuse  to  acknowl- 
edge me  as  the  Messiah.  ||  Will  J 
also  deny ;  refuse  to  acknowledge  as 
my  follower. 

34.  The  Saviour  wished  to  prepare 
his  apostles  for  all  the  circumstances 
which  would  attend  them  as  his  her- 
alds. They  must,  then,  not  be  disap- 
pointed if  commotion  should  be  ex- 
cited by  the  proclaiming  of  his  doc- 
trines, and  if  those  who  might  be  sup- 
posed to  cherish  hearty  union  with  one 
another  should  rather  be  at  variance. 
Come  to  send  peace.  The  Saviour 
was  not  here  speaking  of  the  design 
for  which  he  came,  but  only  of  some 
results  that  would  attend  the  prose- 
cution of  his  design.    We  often  speak 


also    deny    before    my    Father 
which  is  in  heaven. 

34  Think  not  that  I  am  come 
to  send  peace  on  earth  •  I  came 
not  to  send  peace,  but  a  sword. 

35  For  I  am  come  to  set 
a  man  at  variance  against 
his  father,  and  the  daughter 
against  her  mother,  and  the 
daughter-in-law  against  her 
mother-in-law. 

36  And  a  man's  foes  shall  be 
they  of  his  own  household. 

37  He  that  loveth  father  or 
mother   more  than  me,   is   not 


in  the  same  manner :  A  missionary, 
we  say,  went  to  such  a  place  to  die. 
11  A  stcord  ;  an  emblem  of  contention. 
II  I  came  not  to  send  peace,  hit  a  sword  , 
as  a  result  of  my  coming,  and  occa- 
sioned by  my  coming,  there  will  be 
contention.  Those  who  refuse  to  re- 
ceive my  doctrine  will  cherish  un- 
friendly feelings  towards  tliose  who 
do  receive  it.  How  often  has  this 
been  the  case  even  in  Christian  lands  ! 
In  families  where  harmony  reigned, 
but  where  religion  was  not  possessed 
by  any  member,  it  has  often  hap- 
pened, when  a  parent  or  a  child  has 
become  religious,  the  other  members 
of  the  family  have  felt  as  if  a  separa- 
tion had  taken  place,  and  they  have 
permitted  unfriendly  feelings  to  pre- 
dominate. This,  however,  is  not  the 
design,  nor  the  direct  tendency  of 
religion.  It  is  rather  a  manifestation 
of  the  improper  feelings  of  impenitent 
persons  towards  religion,  or  towards 
those  who  possess  it.  Such  conse- 
quences are  not  to  be  ascribed  to  re- 
ligion, but  to  sin. 

35,  36.  These  verses  contain  the 
same  idea  as  the  preceding,  more 
particularly  detailed. 

37.  Since,  now,  there  would  be 
this  commotion  in  families,  and  some 
members  of  families  might  come  to 
cherish  hostility  towards  other  mem- 
bers, who  should  receive  the  teaching 
of  the  apostles,  it  was  necessary  to 
know  and  to  teach,  that  a  supreme 


CHAPTER  X. 


iOl 


worthy  of  me  :  and  he  that  lov- 
eth  son  or  daughter  more  than 
me,  is  not  worthy  of  me. 

38  And  he  that  taketh  not 
his  cross,  and  followeth  after 
me,  is  not  worthy  of  me. 

S9  He  that  findeth  his  life, 
shall  lose  it :  and  he  that  loseth 
his  life  for  my  sake,  shall  find  it. 

40    He   that    receiveth    you, 


love  to  their  Master  was  required  —  a 
love  which  would  be  superior  to  any 
earthly  attachment.  He  was  to  be 
loved  more  than  one's  father,  or  moth- 
er, or  son,  or  daughter.  Worthy  of 
me ;  fit  to  be  a  follower  of  me.  Com- 
pare Luke  14  .  26,  27.     Matt.  19 :  29. 

38.  Taketh  his  cross.  The  cross 
was  an  instrument  of  most  ignomini- 
ous and  painful  death.  A  person 
condemned  to  the  cross  was  also  com- 
pelled to  carry  the  cross  on  which  he 
was  to  be  crucified,  through  the 
streets,  to  the  place  of  e.xecution. 
The  idea  of  the  Saviour,  then,  is  this  : 
He  that  is  not  prepared  to  endure 
the  greatest  ignominy  and  suffering 
which  may  be  connected  with  follow- 
ing me  ;  he  that  is  not  prepared  even 
to  die  iu  a  most  ignominious  and 
painful  manner,  rather  than  renounce 
me,  —  is  not  in  a  fit  condition  to  be  my 
disciple.  Such  was  the  spirit  which 
Jesus  himself  manifested  in  regard  to 
his  great  work.  His  example  was  to 
be  followed.  A  person  not  disposed 
to  follow  this  example  could  not  be 
his  disciple. 

39.  Findeth  his  life;  preserveth, 
saveth  his  life,  by  renouncing  me, 
II  Shall  lose  it ;  shall  lose  it  in  the  high- 
est sense,  that  is,  for  eternity  ;  shall 
lose  his  soul.  The  word  here  translated 
life  has  also  the  meaning  of  soul ;  and 
it  is  here  used  with  reference  to  its 
twofold  signification.  If  a  man  saves 
his  life  on  earth  by  yielding  to  the 
temptations  which  may  urge  him  to 
renounce  the  Messiah,  he  yet  will 
lose  it  in  eternity  ;  that  is,  he  will  lose 
his  soul.  11  Loseth  his  life;  that  is, 
"yn  earth,    jj  Shall  find  it;  shall  save  it 


receiveth  me;  and/he  that  re- 
ceiveth me,  receiveth  him  that 
sent  me. 

41  He  that  receiveth  a  proph- 
et in  the  name  of  a  prophet, 
shall  receive  a  prophet's*  re* 
ward ;  and  he  that  receiveth  a 
righteous  man  in  the  name  of  a 
righteous  man,  shall  receive  a 
riorhteous  man's  reward. 


in  eternity  ;  that  is,  shall  save  his  soul. 
The  preserving-  of  life  by  renouncing 
the  Messiah,  would  be  followed  by 
the  loss  of  the  soul ;  the  losing  of  life 
in  consequence  of  adherence  to  him, 
would  be  followed  by  the  salvation  of 
the  soul. 

40.  After  hearing  of  the  distresses 
for  which  they  must  hold  themselves 
prepared,  it  would  be  consoling  to 
know,  that  by  some,  they  and  their 
teaching  would  be  kindly  received; 
and  that  those  who  gave  them  a  wel- 
come reception  would  be  acknowl- 
edged as  receiving  the  Messiah,  and 
receiving  God,  who  sent  him. 

41.  A  prophet;  a  divinely-author- 
ized religious  teacher.  |1  In  the  name 
of  a  prophet ;  as  a  prophet.  1|  A 
prophet's  reioard ;  a  corresponding 
reward ;  a  distinguished  reward,  an- 
swering to  the  assistance  he  had 
thus  furnished  to  the  Lord's  am- 
bassador in  fulfilling  his  office,  j]  In 
the  name  of  a  righteous  7nan ;  as  a 
righteous,  pious  man.  |j  Righteous 
man's  reicard ;  a  corresponding  re- 
ward, an  ample  recompense,  suitable 
for  deeds  which  were  helpful  to  pious 
men,  and  which  were  performed  on 
account  of  their  pious  character  and 
engagements.  A  difference  is  inti- 
mated between  the  reward  for  receiv- 
ing a  religious  teacher  [a  prophet], 
and  the  reward  for  receiving  a  right- 
eous man  of  private  life.  The  reason, 
doubtless,  is,  because  a  teacher  was  a 
more  important  person,  and  receiving 
a  teacher  in  a  hospitable  manner, 
while  the  spirit  of  persecution  was 
cherished  abroad,  might  expose  a  per- 
son to  greater  difficulty  than  receiving 


103 


MATTHEW. 


42  And  whosoever  shall  give 
to  drink  unto  one  of  these  little 
ones  a  cup  of  cold  water  only 
in  the  name  of  a  disciple,  verily 
I  say  unto  you,  he  shall  in  no 
wis^lose  his  reward. 

CHAPTER   XL 

AND  it  came  to  pass,  when 
Jesus  had  made  an  end  of 
commanding  his  twelve  disci- 
ples,   he    departed    thence,    to 


a  pious  man  who  was  in  private  life ; 
just  as,  during  a  war,  and  in  danger- 
ous circumstances,  to  receive  and 
assist  an  officer  of  the  army  would 
entitle  a  person  to  a  greater  reward 
than  to  receive  and  assist  a  mere  pri- 
vate soldier. 

42.  These  little  ones ;  disciples,  as 
appears  from  the  following  expression, 
in  the  name  of  a  disciple.  Teachers 
among  the  Jews  were  called  Rabbi, 
or  Rob  ;  the  radical  meaning  of  which 
word  is  great.  As  the  teacher  was 
thus  called  great,  his  scholars,  or  dis- 
ciples, standing  in  a  contrasted  rela- 
tion to  him,  were  called  small,  or 
little  ones.  Thus  this  phrase,  little 
ones,  came  to  be  synonymous  with 
the  word  disciples,  whether  the  teach- 
er claimed  or  did  not  claim  the  title 
Rabbi.  Jesus  was  not  unfrequently 
addressed  with  this  title,  though  he 
never  claimed  it.  The  principle  on 
which  such  acts  of  kindness  towards 
the  Saviour's  apostles  and  followers 
would  be  followed  with  an  ample 
recompense,  is  clearly  exhibited  in 
Matt.  25 :  40. 

Topics  for  Reflection,  suggested 
by  this  chapter. 

1.  How  great  the  guilt  and  the  dan- 
ger of  neglecting  the  gospel !    v.  15. 

2.  Over  how  great  opposition  has 
Christianity  triumphed!  vs.  16 — 25, 
34—36. 

3.  While  we  are  in  the  path  of 
duty,  we  may  cheerfully  resign  our- 
selves and  the  vindication  of  our  char- 
acter to  God.  v.  26. 


teach  and  to  preach  in  their  cities 

2  Now  when  John  had  heara 
in  the  prison  the  works  of 
Christ,  he  sent  two  of  his  dis- 
ciples, 

3  And  said  unto  him,  Art 
thou  he  that  should  come,  or  do 
we  look  for  another  ? 

4  Jesus  answered  and  said 
unto  them,  Go  and  show  John 
again  those  things  which  ye  do 
hear  and  see : 


4.  God  is  to  be  regarded  rather 
than  men.  v.  28.  Compare  Acts  4  * 
19.   5  :  29. 

5.  There  will  be  a  rich  recompense 
for  serving  Christ,  v.  32. 

6.  Christ  ought  to  be  loved  and 
obeyed  rather  than  the  nearest  earth- 
ly relatives,  vs.  37,  38. 

7.  How  kind  a  notice  will  be  taken 
of  attentions  paid  to  the  Saviour's 
followers  !.vs.  40 — 42. 


CHAPTER  XI. 

1.  Their  cities;  cities  of  the  people 
of  that  region.  The  apostles,  also,  in 
obedience  to  the  instructions,  w^ent 
forth.  See  Mark  6 :  12.  Luke  9 :  6. 
These  same  evangelists  also  mention 
the  return  of  the  twelve  from  their 
mission.  Mark  6  :  30,  31 .  Luke  9 : 
10. 

2.  John;  the  Baptist.  [|  In  the 
prison.  In  the  14th  chapter,  Matthew 
relates  the  circumstance  of  John's 
having  been  thrown  into  prison.  The 
prison  is  said  to  have  been  in  the 
town  of  Machaerus,  in  the  south  pari 
of  Perea,  the  region  east  of  the  Jor- 
dan. 

3.  He  that  should  come;  that  is, 
the  Messiah,  so  called,  as  having 
been  so  long  predicted  and  so  ardent- 
ly desired.  John  11 :  27.  ||  Jinother  ; 
another  person  as  the  Messiah. 

4.  Ye  do  hear  and  see.  From  Luke 
(7 :  21)  we  learn  that  at  this  very 
time,  Jesus  was  performing  miracu- 
lous deeds.  To  what  they  thus  saw, 
and  to  what  they  heard  others  relate 


CHAPTER  XL 


103 


5  The  blind  receive  their 
sight,  and  the  lame  walk,  the 
lepers  are  cleansed,  and  the 
deaf  hear,  the  dead  are  raised 


concerning  him,  Jesus  referred  them 
for  an  answer  to  their  inquiry. 

5.  The  -poor;  those  who  are  in 
lowly  and  afflicted  circumstances. 
There  is  also  connected  with  this 
meaning  of  the  word  the  idea  of 
meekness  and  humility,  as  these  traits 
of  character  seem  to  comport  more 
with  such  outward  circumstances 
than  with  wealth  and  distinction. 
Allusion  is  here  had  to  Isa.  61 :  1, 
where  the  word  meek  is  used,  sub- 
stantially the  same  in  the  original  as 
the  word  poor.  |I  Have  the  gospel 
preached  to  them.  The  word  gospel 
signifies  good  tidings ;  and  the  idea 
here  is,  that  the  lowly  and  distressed 
have  been  kindly  regarded,  and  are 
favored  with  the  announcement  of 
promised  blessings.  Compare  Is.  61: 
1.  Not  only  was  this  in  accordance 
with  prophecy  respecting  the  Messiah, 
but  it  also  constituted  a  striking  differ- 
ence between  Jesus  and  all  the  teach- 
ers of  his  day.  They  thought  mostly 
of  the  privileges  and  dignities  per- 
taining to  their  office,  while  the  im- 
mortal beings  for  whose  welfare  they 
ought  to  have  been  anxious,  were 
neglected.  They  sought  popularity 
and  the  favor  of  the  rich.  On  the 
contrary,  Jesus,  as  it  was  predict- 
ed of  the  Messiah,  was  not  seeking 
his  own  glory,  but  was  conferring 
real  and  needed  blessings  on  others, 
and  was  especially  mindful  of  the 
poor  and  humble  who  felt  their  need 
of  spiritual  mercies. 

6.  Offended.  The  word  offend  in 
the  Bible  has  a  different  signification 
from  that  which  it  bears  in  ordinary 
conversation.  See  on  Matt.  5 :  29. 
It  here  means  led,  or  induced,  to  com- 
mit  sin.  Ij  In  me  ;  in  respect  to  me. 
So  different  was  Jesus  from  the  ordi- 
nary expectations  of  the  people  re- 
specting the  Messiah,  and  so  different 
was  much  of  his  conduct  from  the  ex- 
pectations of  his  real  friends,  that  they 
Blight  be  in  danger  of  suspecting  they 


up,  and  the  poor  have  the  gos- 
pel preached  to  them. 

6  And  blessed  is  Ac,  whoso- 
ever shall  not  be  offended  in  me. 


had  indulged  in  mistake  concerning 
his  being  the  Messiah,  and  thus  be 
exposed  to  the  temptation  of  renoun- 
cing him  in  a  sinful  manner.  Blessed 
is  he  (said  the  Saviour)*  who  endures 
steadfastly  in  his  attachment  to  me 
as  the  Messiah,  however  different 
my  appearance  and  my  movements 
may  be  from  what  he  had  anticipated. 
Look  at  my  works,  as  the  evidence 
of  my  being  the  Messiah. 

Observe  :  The  character  and  works 
of  Jesus  are  substantial  proofs  of  his 
being  the  Messiah,  the  Saviour  of  the 
world. 

But  why  should  John  send  such  a 
message  to  Jesus  ?  By  examining 
John  3:25,  26,  and  Matt.  9 :  14,  it 
would  seem  that  some  of  John's  dis- 
ciples were  still  attached  to  him  in  a 
way  which  implied  not  a  perfectly 
right  view  of  the  relation  which  Jesus 
sustained  to  him ;  that  they  were 
even  somewhat  jealous  for  the  honor 
of  their  Master.  John  also,  doubtless, 
knew  that  his  public  official  work 
was  done  (see  John  3 :  30),  and  was 
desirous  that  his  disciples  should  be 
prepared  to  coincide  entirely  with  the 
disciples  of  Jesus,  and  become  a  com- 
ponent part  of  their  company.  As 
preparatory  to  such  a  result,  and  as 
confirming  their  minds  in  the  belief 
of  the  Messiahship  of  Jesus,  he  may 
have  taken  this  step.  In  this  trans- 
action, too,  God  may  have  had  the 
additional  purpose  of  fortifying  the 
mind  of  John  himself,  and  of  prevent- 
ing any  disheartening  surmises  from 
arising  in  his  mind.  He  had  been 
for  some  time  shut  up  in  prison,  cut 
off  from  intercourse  with  society  ;  his 
mind  was  in  danger  of  being  warped, 
and  of  looking  at  things  on  the  dark 
side ;  and  it  was  not  impossible, 
though  he  had  had  such  signal  mani- 
festations of  Jesus'  being  the  Mes- 
siah, and  had  so  oflen  and  so  publicly 
declared  him  to  be  the  Messiah,  thai 


104 


MATTHEW. 


7  And,  as  they  departed, 
Jesus  began  to  say  unto  the 
multitudes  concerning  John, 
What  went  ye  out  into  the  wil- 
derness to  see?  a  reed  shaken 
with  the  wind  ? 

8  But  what  went  ye  out  for 
to  see?  a  man  clothed  in  soft 
raiment?  Behold,  they  that 
wear  soft  clothing  are  in  kings' 
houses. 

9  But  what  went  ye   out  for 

in  some  gloomy  moment  the  distress- 
ing apprehension  should  arise  that 
the  Messiah  was  yet  to  come. 

7.  Jesus  took  occasion  to  speak 
highly  in  commendation  of  John,  as 
an  inspired  religious  teacher,  and  the 
forerunner  of  the  Messiah.  It  was  as 
such  that  he  was  distinguished ;  and 
he  was  a  man  by  no  means  to  be  un- 
dervalued. Into  the  wilderness.  Com- 
pare 3:5.  ^A  reed  shaken  with  the 
toind?  a  light,  inconstant  man,  wor- 
thy of  little  regard  as  to  his  character 
and  his  opinions. 

8.  Clothed  in  soft  raiment?  deli- 
cate, costly  garments ;  a  man  of 
wealth  and  luxury.     Compare  3:4. 

9.  A  prophet?  This  word  is  appli- 
cable not  only  to  one  who  foretold 
future  events,  but  to  one  also  who 
came  forward  as  a  religious  teach- 
er ;  one  who  was  especially  com- 
missioned as  the  Lord's  servant  for 
instructing  men.  |1  More  than  aproph- 
et;  one  greater  than  an  ordinary 
prophet. 

10.  The  reason  why  John  was  to 
be  accounted  greater  than  any  proph- 
et that  had  preceded  him  is  here  given. 
He  was  the  forerunner  of  the  Messiah. 
None  of  the  prophets  had  enjoyed 
such  a  distinction.  Of  ichom  it  is 
written;  Mai.  3:  1.  The  words  are 
here  quoted  according  to  their  sense, 
not  with  perfect  exactness  as  to  the 
language.  In  Malachi,  they  foretell 
the  Messiah's  times  more  generally ; 
the  Saviour  makes  a  more  particular 
tpplication  to  himself     For  explain- 


to  see  ?  a  prophet  ?  yea,  I  say 
unto  you,  and  more  than  a 
prophet. 

10  For  this  is  he  of  whom 
it  is  written,  Behold,  I  send 
my  messenger  before  thy  face, 
which  shall  prepare  thy  way 
before  thee. 

11  Verily  I  say  unto  you, 
Among  them  that  are  born  of 
women  there  hath  not  risen  a 
greater  than  John  the  Baptist: 


ing  the  imagery  of  these  words,  see 
on  3:  3. 

11.  A  greater  than  John  the  Baptist. 
By  comparing  the  parallel  passage  in 
Luke  7 :  28,  we  shall  see  that  Jesus 
was  speaking  of  John  as  a  prophet, 
or  a  divinely-commissioned  religious 
teacher.  It  was  as  a  prophet,  that  he 
was  greater  than  all  others ;  no  proph- 
et was  greater  than  he.  No  one  sus- 
tained so  intimate  a  relation  to  the 
Messiah.  The  coming  of  the  Mes- 
siah was  a  grand  object  of  expecta- 
tion and  hope;  many  prophets  and 
kings  desired  to  see  his  day,  but  they 
saw  it  not.  To  John,  however,  was 
given  the  signal  honor  of  being  his 
forerunner,  of  baptizing  him,  and 
of  pointing  him  out  to  the  people  as 
him  that  teas  to  come.  He  was  thus 
in  immediate  connection  with  the 
Messiah  as  to  time  and  as  to  office, 
preparing  the  way  before  him.  j]  He 
that  is  least ;  as  the  word  greater,  in 
this  verse,  refers  to  the  word  prophet, 
which  is  implied  (see  Luke  7 :  28),  so 
here  the  same  idea  is  intended  —  he 
that  is  a  very  inferior  prophet,  or  re- 
ligious  teacher.  ||  In  the  kingdom  of 
heaven;  the  Messiah's  dispensation 
on  earth,  called  the  reign  of  God,  or 
of  heaven.  See  on  3:2.  ||  Greater 
than  he ;  a  greater  religious  teacher  i 
because  he  enjoys  immensely  greater 
advantages  than  John,  being  taught 
by  the  Messiah  himself,  either  per- 
sonally or  by  his  authorized  servants. 

Observe  :  How  great  is  the  privi- 
lege, and  consequently  the  responsi- 


CHAPTER  XL 


105 


notwithstanding  he  that  is  least 
in  the  kingdom  of  heaven  is 
greater  than  he. 

12   And    from    the    days   of 
John  the  Baptist  until  now,  the 


bility,  of  enjoying  the  gospel !  so  full 
is  it  of  information  and  of  salutary 
influences.  Compare  10  :  15.  11 :  21 
—24.     Heb.  4:1,2. 

In  the  above  passage,  reference  is 
not  made  to  the  moi-al  worth  of  John, 
as  compared  with  others  either  pre- 
ceding him  or  subsequent  to  him. 
It  is  in  his  official  capacity,  and  in 
respect  to  his  knowledge  of  the  new 
dispensation,  that  he  is  compared 
with  those  who  preceded,  and  those 
who  were  to  follow  him.  For  the 
corresponding  passage,  see  Luke  7 : 

12.  Kingdom  of  heaven.  See  pre- 
ceding verse.  1|  Suffereth  violence; 
not  an  injurious,  hostile  violence,  but 
a  violent,  that  is,  earnest,  rushing  to 
seek  its  privileges.  Reference  is 
made  to  the  excitement  which  existed 
in  the  mass  of  the  community,  lead- 
ing them  out  in  multitudes  to  John  and 
to  Jesus.  See  Matt.  3:5.  4  :  23—25. 
8:1.  9:36.  \\Tke  violent;  those 
who  are  eager  to  seize  upon  the  bless- 
ings of  the  new  dispensation.  II  Take 
it  by  force  ;  seize  upon  it  with  avidi- 
ty, rush  forward  eagerly  to  claim  its 
privileges.  Compare  Luke  16  :  16. 
The  people  in  general  had  indeed 
very  incorrect  notions  respecting  the 
character  of  the  Messiah's  reign  ;  still, 
as  he  had  been  the  object  of  their 
hopes  so  long,  they  listened  with  ea- 
gerness to  the  announcement  of  his 
approach,  and  were  ready  to  be  im- 
pelled in  any  direction  that  would 
give  them  the  hope  of  enjoying  the 
blessings  of  the  Messiah's  reign.  The 
rulers  and  the  Pharisees  became  al- 
most immediately  hostile  to  Jesus, 
and  at  last  persuaded  the  multitude 
to  act  with  them.  But  however  jeal- 
ous the  great  men  of  the  nation  were, 
and  however  ready  to  oppose,  even 
from  the  beginning,  yet  the  common 


kingdom  of  heaven  suffereth 
violence,  and  the  violent  take 
it  by  force. 

13   For  all  the  prophets  and 
the  law  prophesied  until  John. 


people  became  immediately  favorably 
impressed  towards  Jesus  as  well  as 
towards  John,  though  they  had  not 
right  notions  respecting  the  spiritual 
nature  of  his  mission.  See  Luke  7 : 
29,  30. 

Remark.  This  expression,  the  vio- 
lent take  it  by  force,  has  been  some- 
times abused,  as  encouraging  violent 
bodily  excitement  in  seeking  for  par- 
don and  salvation.  To  such  a  kind 
of  violence  the  Saviour  made  no  al- 
lusion ;  but  to  the  deep  interest  which 
pervaded  the  minds  of  the  communi- 
ty, when  the  announcement  of  the 
Messiah's  approach  was  made,  and 
when  John  gave  instruction  so  ap- 
propriate to  the  condition  and  neces- 
sities of  the  people.  Violent  bodily 
excitement,  though  it  may,  in  some 
instances,  be  connected  with  genuine 
religious  feeling,  is  more  often,  there 
is  reason  to  fear,  connected  with  such 
religious  feeling  as  wholly  vanishes, 
and  is  therefore  proved  to  be  unsound 
(see  Matt.  13:  23),  or  such  feeling  as 
does  not  lie  very  deep  in  the  soul, 
and  as  may  issue  in  that  fluctuating 
sort  of  religious  character  which  is 
inconsistent  with  stability  and  useful- 
ness. Religion  must  dwell  in  the 
soul.  The  sup-pressed  sob  and  the 
concealed  tear  are  far  more  certain 
indications  of  suitable  religious  feel- 
ing than  any  unnatural  exercises  of 
the  body,  or  any  loud  expressions 
either  of  grief  or  of  joy.  Without 
any  such  exercises,  the  soul  may  be 
shaken  to  its  very  centre  by  a  sense 
of  its  guilt  and  danger.  Such  a  sense 
of  guilt  and  danger  will  indeed  make 
a  person  earnest  in  striving  (Luke 
13 :  24)  for  salvation  ;  but  it  will  be 
an  earnestness  of  soul. 

13.  The  -prophets  and  the  law.  The 
Jews  divided  the  books  of  the  Old 


i06 


MATTHEW. 


14  And  if  ye  will  receive  it, 
this  is  Elias,  which  was  for  to 
come.  ' 

15  He  that  hath  ears  to  hear, 
let  him  hear. 

16  But  whereunto  shall  I 
liken  this  generation?  It  is 
like  unto  children  sitting  in 
the  markets,  and  calling  unto 
their   fellows, 

17  And    saying,    We    have 

Testament  into  three  classes — the  law, 
that  is,  the  Pentateuch,  the  prophets, 
and  the  Psalms.  See  Luke  24 :  44. 
Sometimes  the  whole  were  embraced 
under  the  term  the  law  and  the 
■prophets.  As  this  phrase  expressed 
the  books  of  the  Old  Testament,  it 
was  also  equivalent  to  our  expression 
Old  Testament  dispensation.  Such 
is  its  meaning  here.  \\  Prophesied; 
performed  their  office,  kept  in  view, 
by  prophecy,  the  new  dispensation. 
The  Old  Testament  Scriptures  con- 
tained the  revelation  of  the  Lord's 
will,  and  of  his  purpose  to  send  the 
Messiah.  ||  Until  John.  When  John 
appeared,  the  time  of  fulfilment  com- 
menced, and  a  new  order  of  things 
Degan  to  be  introduced.  His  coming 
was  the  starting  point  of  the  Messi- 
ah's dispensation. 

14.  Elias.  Compare  Mai.  4 :  5. 
Ellas  is  the  same  as  Elijah,  only  the 
name  is  expressed  in  Greek  letters. 
Tlie  powers  of  the  Hebrew  language 
and  of  the  Greek  are  different,  and 
such  an  alteration  in  the  manner  of 
sounding  the  name  was  necessary. 
In  Luke  1 :  17,  we  see  the  reason 
why  the  name  Elijah  was  a  suitable 
one  for  John  the  Baptist.  Compare 
Matt.  17  :  10—13.     Mark  9  :  11—13. 

1 6.  This  generation  ;  the  people  of 
this  time.  They  had  enjoyed  signal 
advantages  of  a  religious  nature,  but 
they  had  not  derived  from  them  that 
spiritual  benefit  which  might  reason- 
ably have  been  expected.  ||  Markets  ; 
places  of  public  resort.  H  Fellows; 
eomp  anions. 

17    Piped  unto  you;  played  music 


piped  unto  you,  and  ye  have 
not  danced ;  we  have  mourned 
unto  you,  and  ye  have  not 
lamented. 

18  For  John  came  neither 
eating  nor  drinking ;  and  they 
say,  He  hath  a  devil. 

19  The  Son  of  man  came 
eating  and  drinking ;  and  they 
say,  Behold  a  man  gluttonous, 
and  a  wine-bibber,  a  friend  of 


in  merry  strains.  ||  Mourned  unto 
you;  employed  mournful  strains.  The 
Saviour  pictured  to  the  people  a  com- 
pany of  capricious  children,  who 
would  not  comply  with  the  wishes  of 
their  playmates,  but  were  disposed  to 
be  contrary  and  obstinate.  When 
cheerful  music  was  played,  like  that 
becoming  a  wedding,  they  sullenly 
refused  to  dance  ;  and  when,  in  order 
to  accommodate  their  unwillingness 
to  be  merry,  mournful  music  was 
played,  like  that  becoming  a  funeral, 
they  in  like  manner  would  not  re- 
spond to  it;  so  that,  whatever  was 
done,  they  were  not  pleased,  but  were 
finding  fault.  Similar  to  the  dispo- 
sition manifested  by  such  children, 
was  the  disposition  of  many,  in  the 
time  of  Jesus,  towards  John  and  him- 
self. 

18.  JVeither  eating  nor  drinking. 
Compare  Luke  7 :  33.  He  came  liv- 
ing in  a  manner  different  from  the 
ordinary  one  as  to  food  (Matt.  3 :  4), 
peculiarly  abstemious  and  austere  in 
his  habits,  and  adapted  to  make  the 
impression,  that  he  was  peculiarly 
holy  and  devoted  to  the  service  of 
God,  Ij  He  hath  a  devil.  Instead  of 
tracing  his  mode  of  life  to  its  real 
cause,  it  was  ascribed  by  many  to  a 
demoniacal  influence.  Thus  they 
were  not  pleased  with  John. 

19.  The  Son  of  man ;  the  Messiah, 
Jesus  himself.  ||  Eating  and  drink- 
ing (compare  Luke  7 :  34) ;  living  as 
people  in  general  lived,  having  no 
outward  peculiarities.  Nor  did  this 
please  them.  From  this  conformity 
to  the  prevalent  customs  as  to  food, 


CHAPTER   XL 


107 


publicans  and  sinners.  But 
Wisdom  is  justified  of  her  chil- 
dren. 

20  Then  began  he  to  up- 
braid the  cities  wherein  most 
of  his  mighty  works  were  done, 
because  they  repented  not : 


they  drew  objections.  Thus  the  ca- 
pricious disposition  manifested  by  the 
children  in  the  case  supposed,  was 
displayed  also  by  the  people  of  that  age 
towards  John  and  Jesus.  But  though 
many  exhibited  this  capricious,  un- 
toward disposition,  there  were  not 
wanting  others  who  were  disposed  to 
do  justice  to  the  claims  of  the  Mes- 
siah and  his  forerunner.  |1  Wisdom 
is  justified  of  her  children.  This  ap- 
pears to  have  been  a  proverbial  say- 
ing, amounting  to  the  declaration, 
that  righteousness  will  be  vindicated 
by  its  true  friends,  however  it  may 
fail  of  vindication  from  others.  1|  Wis- 
dom; true  goodness,  as  well  as  dis- 
cretion. \\Is  jtistified;  is  vindicated, 
is  treated  in  a  just  manner.  ||  Of  her 
children.  The  children  of  Wisdom  are 
the  possessors,  the  followers  of  Wis- 
dom, who  know  how  to  appreciate 
her.  Such  perceive  the  worth  of 
Wisdom,  and  treat  her  accordingly. 
The  word  of  has  here  the  meaning  of 
the  word  hy.  The  claims  of  John 
and  of  Jesus  would  receive  ample 
justice  from  those  who  could  rightly 
appreciate  their  claims  and  evidence. 
If  the  representation  here  made  by 
the  Saviour  respecting  the  people 
of  that  generation  should  appear  in- 
consistent with  what  has  been  said 
on  the  12th  verse,  let  it  be  considered, 
that  though,  from  the  long-cherished 
expectation  of  the  Messiah's  coming, 
the  announcement  of  his  having  come 
was  eagerly  received,  and  there  was 
a  great  rushing  of  the  people  to  hail 
the  new  reign  of  heaven,  yet,  when 
it  was  perceived  that  a  new  religion 
was  introduced,  and  that  the  Saviour 
was  aiming  to  effect  reformation  of 
heart  among  the  people,  and  not  to 
produce  civil  and  worldly  changes, 
there  was  by   no  means  a  welcome 


21  Woe  unto  thee,  Chora- 
zin!  woe  unto  thee,  Bethsaida  ! 
for  if  the  mighty  works  which 
were  done  in  you  had  been 
done  in  Tyre  and  Sidon,  they 
would  have  repented  long  ago 
in  sackcloth  and  ashes. 


reception  of  him  by  the  mass  of  the 
nation. 

21.  Chorazin;  a  city  of  Galilee, 
in  the  vicinity  of  the  sea  of  Galilee. 
11  Bethsaida;  another  city  of  Galilee, 
near  the  sea.  1|  Tyre  and  Sidon  ;  the 
two  principal  cities  of  Phenicia,  on 
the  north-western  coast  of  Palestine. 
Tyre  was  the  seat  of  immense  wealth 
and  power.  Its  inhabitants  are  rep- 
resented in  the  Old  Testament  as 
abounding  in  pride  and  luxury,  and 
all  sorts  of  vice.  Judgments  were 
denounced  against  them  in  conse- 
quence of  their  idolatry  and  wicked- 
ness. The  destruction  of  Tyre  by 
Nebuchadnezzar  was  foretold.  Is. 
23.  Ezek.26— 28.  29:18.  After  the 
destruction  by  Nebuchadnezzar,  the 
city  was  again  built  on  a  neighboring 
island;  but  Alexander  the  Great  af- 
terwards took  it,  and  it  never  recov- 
ered its  former  prosperity.  Sidon 
was  also  a  very  distinguished  city ;  it 
is  mentioned  in  the  Old  Testament 
as  far  back  as  the  time  when  Pales- 
tine was  divided  by  Joshua  among 
the  Israelites.  Joshua  19 :  28.  It 
was,  doubtless,  like  Tyre,  not  only 
wealthy,  but  also  wicked.  It  was 
subdued  by  Nebuchadnezzar,  and  af- 
terwards by  Artaxerxes  Ochus.  1|  In 
sackcloth  and  ashes.  Sackcloth  was 
a  coarse,  dark  cloth,  made  of  goat's 
hair.  Of  this,  a  garment  was  formed 
like  a  sack,  having  arm-holes,  and 
*was  thrown  over  the  body,  reaching 
below  the  knees.  It  was  worn  on 
occasions  of  mourning.  Jonah  3  :  5. 
To  lie  down  in  ashes,  or  to  put  ashes 
or  dust  on  the  head,  was  also  an  ac- 
companiment of  mourning  in  the 
East.  Job  2  :  8,  12.  Jer.  6  :  26. 
Neh.  9:1.  Wicked  as  these  cities 
were,  it  might  have  been  reasonably 


108 


MAITHEW. 


22  But  I  say  unto  you,  It 
shall  be  more  tolerable  for  Tyre 
and  Sidon  at  the  day  of  judg- 
ment, than  for  you. 

23  And  thou,  Capernaum, 
which  art  exalted  unto  heav- 
en, shalt  be  brought  down  to 
hell :  for  if  the  mighty  works 
which  have  been  done  in  thee  had 
been  done  in  Sodom,  it  would 
have  remained  until  this  day. 

expected,  that  they  would  not  have 
permitted  such  advantages  as  the 
Jewish  cities  now  enjoyed  to  be  lost 
upon  them.  The  Saviour  used  here 
the  language  of  common  life,  in- 
tending to  point  out  in  a  very  strong 
manner  the  guilt  of  Chorazin  and 
Bethsaida;  just  as,  if  we  were  speak- 
ing of  a  person  who  had  abused 
exalted  privileges,  we  might  select, 
in  order  to  show  our  sense  of  his 
guilt,  the  most  wicked  individual  of 
our  acquaintance,  and  say.  Even  he 
would  have  acted  in  a  better  manner ; 
even  he  could  not  have  withstood  such 
privileges. 

22.  The  doom  of  the  cities  in  which 
Jesus  taught  and  displayed  his  strik- 
ing miracles  would  be  far  more  awful 
than  that  of  other  cities,  even  the  most 
wicked  of  ancient  times,  because  their 
advantages  were  unspeakably  greater, 
and  consequently  their  guilt  was  great- 
er. How  fearful  the  application  of  this 
principle  to  those  in  Christian  lands 
who  neglect  the  great  salvation  !  See 
Heb.  2:3. 

23.  Capernaum.  See  on  Matt.  4 : 
13.  II  Exalted  unto  heaven;  highly 
distinguished  by  religious  privileges. 
The  Saviour  made  Capernaum  his 
principal  place  of  residence  ;  and  em- 
inently were  its  inhabitants  favored 
with  the  teaching  and  the  miracles  of 
Jesus.  II  Brought  doion  to  hell.  In 
this  case,  the  words  heaven  and  hell 
correspond  to  one  another  as  our  words 
high  and  low.  As  the  people  of  Ca- 
pernaum were  elevated  on  high  by 
religious  advantages,  so,  through  a 
neglect  and  abuse  of  their  advantages, 
they  had  exposed   themselves  to  the 


24  But  I  say  unto  you.  That 
it  shall  be  more  tolerable  for 
the  land  of  Sodom  in  the  day 
of  judgment,  than  for  thee. 

25  At  that  time  Jesus  an- 
swered and  said,  I  thank  thee, 
O  Father,  Lord  of  heaven  and 
earth,  because  thou  hast  hid 
these  things  from  the  wise  and 
prudent,  and  hast  revealed  them 
unto  balDes. 


condemnation  of  being  cast  down  to 
an  exceedingly  low  condition  of  mise- 
ry. In  the  world  of  woe,  their  con- 
demnation would  be  severer  than  that 
of  many  others,  than  that  even  of 
guilty  Sodom.  ||  Sodom.  See  on  10:  15. 
25.  The  thought  that  he  had  occa- 
sion thus  to  lament  over  many  cities 
and  many  men  of  distinction,  led  the 
Saviour  to  an  expression  of  gratitude, 
that  others  had  been  induced  to  re- 
ceive him  as  the  Teacher  from  heaven. 
Answered.  This  word  does  not  al- 
ways express  in  the  Bible  a  reply  to  a 
question ;  it  is  used  to  express  the 
beginning  as  well  as  the  continuance 
of  speaking.  1|  Thou  hast  hid  these 
things  ;  that  is,  the  instructions  which 
Jesus  was  habitually  imparting.  By 
carefully  examining  the  Scriptures,  it 
will  be  rendered  clear,  that  such  an 
acknowledgment  of  God's  agency  is 
by  no  means  inconsistent  with  an  ac- 
knowledgment of  Satan's  influence 
upon  men's  minds,  or  with  the  exist- 
ence of  an  evil  disposition  in  them- 
selves, and  a  cherishing  of  that  dispo- 
sition, as  leading  them  to  neglect  their 
religious  advantages,  and  to  reject  the 
gospel.  Compare  what  is  said  on 
Matt.  6:  13;  also  Ps.  105:  25.  The 
expression  is  equivalent  to  what  we 
should  mean  by  saying,  Thou  hast 
permitted  these  things  to  be  hidden. 
II  The  loise  and  prudent;  those  wlio 
account  themselves  and  are  regarded 
by  others  as  wise  and  discerning  (com- 
pare 1  Cor.  1:  26—29),  and  who 
really  are  sagacious  and  prudent  on 
ordinary  topics ;  those  who  are  dis- 
posed to  place  much  reliance  upon 
their  own  judgment  and  skill.  ||  Babes^ 


CHAPTER  XI. 


109 


26  Even  so,  Father :  for  so  it 
seemed  good  in  thy  sight. 

27  All  things  are  delivered 
unto  me  of  my  Father  ;  and  no 
man  knoweth  the  Son  but  the 
Father;    neither    knoweth    any 


the  opposite  of  the  preceding  terms ; 
those  who  are  conscious  of  ignorance, 
and  of  needing  divine  instruction  and 
guidance  ;  the  humble,  who,  sensible 
of  iheir  own  weakness  and  incompe- 
tency, are  willing  to  be  taught  and  to 
obey  instructions  from  heaven.  ||  Hast 
revealed;  made  known,  that  is, through 
the  teaching  to  which  they  listen. 
The  wise  and  prudent,  through  an 
undue  self-estimation,  failed  to  regard 
the  instructions  of  the  great  Teacher; 
not  feeling  their  need  of  such  instruc- 
tions, and  not  relishing  them,  they 
haoghtily  turned  away,  and  God  per- 
mitted them  to  follow  their  own  way- 
ward inclinations,  and,  through  the 
pride  of  their  hearts,  to  remain  blind 
to  the  glorious  truths  revealed  by  the 
Messiah.  While,  on  the  other  hand, 
to  those  who  felt  their  ignorance,  and 
ingenuously  acknowledged  their  need 
of  instruction,  God  imparted  the  re- 
quisite knowledge.  Compare  Ps.  25  : 
9,  14.  Is.  5  :  21.  The  sentiment  here 
delivered  by  the  Saviour,  Dr.  Watts 
has  happily  expressed  in  the  follow- 
ing lines :  — 

"  There  was  an  hour  when  Christ  rejoiced, 
And  spoke  his  joy  in  words  of  praise  :  — 
'  Father,  I  thanic  thee,  mighty  God, 
Lord  of  the  earth,  and  heavens,  and  seas. 

'  I  thank  thy  sovereign  power  and  love. 
That  crowns  my  doctrine  with  success  ; 
And  makes  the  babes  in  knowledge  learn 
The  heights,  and  breadths,  and  lengths  of 
grace. 

'  But  all  this  glory  lies  concealed 
From  men  of  prudence  and  of  wit; 
The  prince  of  darkness  blinds  their  eyes, 
And  their  own  pride  resists  the  light. 

'  Father,  'tis  thus,  because  thy  will 
Chose  and  ordained  it  should  be  so ; 
'Tis  thy  delight  to  abase  the  proud. 
And  lay  the  haughly  scorner  low.'  " 

One   word  as  to  the   form  of  ex- 
pression.    The  simple  fact,  that  those 

VOL.    I.  10 


man  the  Father,  save  the  Son, 
and  he  to  whomsoever  the  Sou 
will  reveal  him. 

2S  Come  unto  me,  all  ye  that 
labor  and  are  heavy  laden,  and 
I  will  give  you  rest. 


who  were  called  wise  and  prudent 
failed  to  discover  the  glory  of  the  Sa- 
viour's truths,  was  not  the  ground  of 
the  Saviour's  grateful  expression ;  but 
he  gave  thanks  that,  though  such  per- 
sons welcomed  not  the  benefit,  yet 
others  were  made  partakers  of  the  di- 
vine illumination  and  bounty.  For  a 
similar  manner  of  speaking,  which 
clearly  shows  how  to  understand  this 
verse,  see  Rom.  6 :  17.  In  this  pas- 
sage from  the  Epistle  to  the  Romans, 
the  apostle  gives  thanks,  not  that  the 
Romans  had  been  the  servants  of  sin, 
but  because,  having  formerly  been 
such,  they  now  had  received  the  truth 
in  the  love  of  it. 

27.  All  things  are  delivered  unto 
me.  Jesus,  as  the  Messiah,  as  the  Me- 
diator, was  invested  with  all  authority 
in  regard  to  the  new  dispensation,  so 
as  to  be  *'head  over  all  things  to  the 
church."  II  JVo  man;  no  one,  whether 
in  heaven  or  on  earth,  ||  Knoiceth  the 
Son;  has  a  thorough  knowledge  of  the 
character  and  plans  of  the  Messiah, 
and  of  the  glorious  result  which  he 
will  effect.  ||  To  tchomsoevcr  the  Son 
will  reveal  him.  The  Messiah  is  the 
great  Teacher ;  to  him  only  is  it  co.npe- 
tent  to  disclose  fully  the  character  of 
the  Most  High,  and  his  purposes  in 
regard  to  the  salvation  of  men.  The 
greatness  of  the  scheme  of  human 
salvation  is  here  clearly  intimated  (see 
also  1  Pet.  1 :  12),  and  the  perfect 
union  of  design  between  the  Fathet 
and  the  Son.  Our  need  of  divine  il- 
lumination is  plainly  exhibited. 

28.  Come  unto  me.  As  being  the 
great  Teacher,  and  the  head  of  the  new 
dispensation  of  religion,  and  beholding 
the  people  misled  by  their  religious 
guides,  he  invited  them,  oppressed  l.-jr 
the  burden  of  ceremonies  and  tradi- 
tions, destitute  of  true  ease  of  con- 
science, to    himself,  as  the  one  who 


110 


MATTHEW. 


29  Take  my  yoke  upon  you, 
and  learn  of  me ;  for  I  am  meek 
and  lowly  in  heart :  and  ye  shall 
find  rest  unto  your  souls. 

30  For  my  yoke  is  easy,  and 
my  burden  is  light. 

CHAPTER  XH. 

AT  that  time  Jesus  went  on 
the    Sabbath-day    through 

could  give  adequate  consolation  under 
all  tkeir  sorrows,  and  who  would  wel- 
come all,  in  every  age,  that  might  feel 
themselves  oppressed  by  ignorance, 
sin,  and  trouble. 

29,  30.  Take  my  yoke,  &c.  A  yoke 
is  an  emblem  of  subjection.  The  idea 
then  is,  Submit  yourselves  to  me,  and 
become  my  disciples.  ||  /  am  meek  — 
and  ye  shall  find  rest.  How  different 
from  the  scribes  and  Pharisees  !  See 
23:4.    Luke  11:  46. 

Reflections.  1.  How  abundant 
is  the  evidence  that  Jesus  was  the 
Messiah,  the  true  Saviour !  v.  5.  In 
every  subsequent  age,  the  practical 
influence  of  his  religion  has  added 
immensely  to  the  evidence. 

2.  How  great  was  the  honor  be- 
stowed on  John  the  Baptist,  though 
he  was  destitute  of  worldly  splendor, 
and  was  so  carelessly  condemned  to 
death !  vs.  9—11. 

3.  Let  us  beware  of  disesteeming 
the  gospel,  because  it  makes  no  pre- 
tensions to  external  greatness,  v.  C. 

4.  Avoid  a  captious  spirit  in  regard 
to  religion  and  to  its  ministers,  v. 
IG— 19. 

5.  Though  we  may  not  be  defiled 
with  the  sins  of  Sodom,  yet  we  ma}' 
be  i-n  danger  of  an  unspeakably  awful 
condemnation,  vs.  20 — 24. 

6.  The  spirit  of  humble  docility  will 
be  blessed.  Let  us  beware  of  a  self- 
confident  spirit.  V.  25. 

7.  Hov/  suitable,  that  we  trust  to 
the  teaching  of  our  Lord  Jesus  Christ ! 
Think  of  his  ability  (v.  27) ;  of  his 
kindness  and  condescension  (vs.  28 — 
30).  ir  we  feel  ourselves  oppressed 
by  sin  and  -.orrow,  lie  welcomr-s  us  to 


the  corn;  and  his  disciples 
were  a  hungered,  and  began 
to  pluck  the  ears  of  corn,  and 
to  eat. 

2  But  when  the  Pharisees 
saw  it,  they  said  unto  him, 
Behold,  thy  disciples  do  that 
which  is  not  lawful  to  do  upon 
the  Sabbath-day. 


himself,  with  every  needed  assurance 
of  reception  and  favor.  How  differ- 
ent is  the  service  of  Christ  from  the 
methods  which  the  human  mind  might 
devise  for  obtaining  the  favor  of  God  ! 
how  different  from  the  bondage  of 
heathenism,  and  from  the  observances 
of  any  false  religion  !  Let  us,  then, 
give  the  more  earnest  heed  to  Him 
that  speaks  to  us  from  heaven. 

CHAPTER    XH. 

1.  M  that  time;  a  general  expres- 
sion, meaning,  about  the  time  when 
the  things  just  spoken  of  occurred. 
II  On  the  Sabbath-day.  From  the  lan- 
guage of  Luke  6 :  1 ,  it  is  generally 
believed  that  this  Sabbath  occurred 
during  the  festival  of  the  passover. 
II  Through  the  corn.  The  word  corn 
among  us  is  used  in  a  very  limited 
sense,  meaning  Indian  corn,  or  maize. 
It  is  used  in  the  Bible  as  equivalent  to 
our  word  grain  —  a  general  term,  in- 
cluding several  varieties,  as  wheat,  rye, 
barley,  &c.  The  original  might  here 
be  rendered  through  the  sown  fields, 
or  through  the  fields  of  grain.  Through 
such  fields  there  were  footpaths.  The 
grain  here  mentioned  was  probably 
barley  ;  for,  on  the  second  day  of  the 
passover,  which  occurred  in  the  month 
Nisan,  or  Abib,  corresponding  to  our 
April,  it  was  required  that  a  ripe  sheaf 
should  be  offered  up.  Lev.  23  :  4 — J 1 . 
The  barley  was  ripe  at  that  season, 
having  been  sown  the  preceding  au- 
tumn.    \\  A  hungered;  hungry. 

2.  That  which  is  not  Uncful  to  do 
on  the  Sabbath-day.  In  Deut.  23  :  25, 
permission  was  given  to  a  person,  who 
was  in  another's  grain  field,  to  pluck 
the   ears  ns  ho  passed  along.     It  wa? 


CHAPTER  XII. 


Ill 


3  But  he  said  unto  them, 
Have  ye  not  read  what  David 
did  when  he  was  a  hungered, 
and  they  that  were  with  him ; 

4  How  he  entered  into  the 
house  of  God,  and  did  eat  the 
show-bread,  which  was  not  law- 
ful for  him  to  eat,  neither  for 
them    which    were    with    him, 


not,  then,  because  the  disciples  took 
some  of  the  grain  through  which  they 
were  passing,  that  they  were  censured, 
but  because  they  did  it  on  the  Sab- 
bath. Tlius  they  were  accused  of 
having  violated  the  Sabbath.  Among 
the  Jewish  rules  enforced  at  that  time, 
was  one  that  forbade  reaping  on  the 
Sabbath;  and  the  plucking  of  the 
grain,  and  rubbing  it  in  their  hands 
(Luke  6:  1),  the  Pharisees  regarded 
as  a  kind  of  reaping.  The  punish- 
ment for  violating  the  Sabbath,  ac- 
cording to  the  Jewish  law,  was  death. 
See  Ex.  35 :  2.     Num.  15 :  32—36. 

3.  Jesus  vindicated  his  disciples  by 
ascribing  their  conduct  to  necessity. 
They  were  in  need  of  food.  He  ap- 
pealed first  to  an  incident  in  David's 
life.  IVkat  David  did.  See  1  Sam. 
chapter  21st.  The  examples  of  dis- 
tinguished pious  men,  recorded  in  the 
Old  Testament,  had  much  weight  with 
the  Jews.  In  the  instance  to  which 
Jesus  referred,  a  priest  also  was  con- 
cerned ;  and  according  to  Deut.  17 : 
8 — 13,  the  decision  of  a  priest  had 
)nuch  authority.  With  this  incident 
IK  the  life  of  David  the  Jews  would 
not  find  fault ;  and  the  reason  which 
justified  David  would  also  justify  the 
disciples. 

4.  The  house  of  God;  the  taberna- 
cle, which  was  a  movable  sanctuary, 
prepared  during  the  travels  in  the 
desert  while  the  people  were  on  the 
way  to  the  promised  land.  Ex.25: 
1—9.  36  :  1—7.  The  tabernacle  con- 
tinued to  be  the  house  of  worship,  till 
Solomon  built  the  temple.  1  Kings 
5:  5,  8,  13,  &c.  II  The  shoio-bread. 
In  Lev.  24  :  5 — 9,  directions  were 
given  for  baking  twelve  cakes,  to  be 
renewed  every  Sabbath,  and   to   be 


but   only   for    the   priests? 

5  Or  have  ye  not  read  in  the 
law,  how  that  on  the  Sabbath- 
days  the  priests  in  the  temple 
profane  the  Sabbath,  and  are 
blameless? 

6  But  I  say  unto  you,  That 
in  this  place  is  one  greater  than 
the  temple. 

placed,  with  frankincense  sprinkled 
over  them,  in  a  prescribed  order,  on  a 
table  in  the  tabernacle,  which  was 
covered  with  gold.  Ex.  25 :  23—30. 
These  cakes,  having  thus  been  set  out 
before  the  Lord,  were  regarded  as  pe- 
culiarly holy,  and  were  to  be  eaten  by 
the  priests  only.  These  were  the 
show-bread. 

5.  In  the  laic;  of  Moses,  particu- 
larly the  statutes  which  have  respect 
to  the  religious  services  of  the  Sab- 
bath. II  TJie  priests  in  the  temple  pro- 
fane the  Sabbath.  The  Pharisees  had 
accused  the  disciples  of  violating  the 
Sabbath,  because,  by  rubbing  the  ears 
of  grain,  they  had  performed  labor. 
Jesus  reminded  them,  that  the  very 
law  itself  prescribed  some  labor  for 
the  priests  on  the  Sabbath,  even  in  the 
sanctuary.  Num.  28:  9,  10.  The 
sacrifices  which  they  were  required  to 
offer,  called  for  some  labor  on  their 
part.  Thus  he  showed,  that  the  cir- 
cumstances of  men  are  to  be  taken 
into  account ;  and  that,  in  some  cases, 
what  some  persons  might  call  loor/c 
on  the  Sabbath,  would  not  be  a  viola- 
tion of  the  Sabbath. 

6.  One  greater  than  the  temple ; 
possessing  more  authority,  more  right 
to  control  the  conscience;  one  whose 
permission  to  do  a  thing  is  of  more 
weight  than  any  prohibition  to  do  it 
which  was  grounded  on  reverence  for 
the  temple.  Of  course,  he  meant 
himself.  This  he  expressed  fully  in 
the  8th  verse. 

At  this  point,  Mark  (2  :  27)  inserts 
an  additional  thought,  sugg'ested  by 
our  Lord  in  vindication  of  the  disci- 
ples ;  "  the  Sabbath  was  made  for 
man,  not  man  for  the  Sabbath."  That 
is,  the  Sabbath  was  appointed  for  the 


112 


MATTHEW. 


7  But  if  ye  had  known  what 
this  meaneth,  I  will  have  mercy, 
and  not  sacrifice,  ye  would 
not  have  condemned  the  guilt- 
less. 

8  For  the  Son  of  man  is 
Lord  even  of  the  Sabbath-day. 

9  And  when  he  was  depart- 
ed thence,  he  went  into  their 
synagogue : 

10  And  behold,  there  was  a 
man  which  had  his  hand  with- 
ered.     And    they    asked    him, 


benefit  of  man ;  and  therefore  is  not 
of  such  a  nature  as  to  require  man  to 
subject  himself  to  misery  in  order  to 
observe  it.  Man  was  not  created 
in  subordination  to  the  Sabbath,  as 
though  certain  statutes  concerning 
the  Sabbath  must  inevitably,  on  all 
occasions,  be  obeyed,  whether  they 
comport,  or  do  not  comport,  with 
man's  well-being. 

7.  In  still  another  way,  Jesus  show- 
ed the  impropriety  of  the  Pharisees' 
accusation.  They  had  overlooked  the 
true  nature  of  religion,  and  had  given 
an  undue  prominence  to  external 
ceremonies,  while  they  neglected  the 
kind  and  merciful  temper  which  is 
more  pleasing  to  God.  /  will  have 
mercy ;  I  choose,  or  prefer,  mercy. 
II  X^ot  sacrifice  ;  that  is,  comparatively 
speaking,  1  ask  not  for  sacrifice,  for 
external  service ;  I  require  a  merciful 
spirit.  I  choose  a  merciful  spirit 
rather  than  the  offering  of  sacrifices. 
See  Hosea  6  :  6.  Compare  also  Matt. 
9:  13.  The  Pharisees  urged  the  ex- 
ternal observance  of  precepts,  while 
they  neglected  inward  piety,  espe- 
cially the  exercise  of  a  kind  and  be- 
nevolent temper.  Compare  Matt.  23  : 
23.  Had  they  considered  well  the 
nature  of  God's  requisitions,  they 
would  not  have  passed  censure  on 
Buch  innocent  acts  as  a  man's  pluck- 
ing a  little  grain  on  the  Sabbath  to 
appease  the  cravings  of  hunger,  while 
passing  through  a  field. 

8.  Lord  of  the  Sabbath-day.  Jesus 
declared   his    right   to  regulate   the 


saying.  Is  it  lawful  to  heal  oi 
the  Sabbath-days  ?  that  they 
might  accuse  him. 

11  And  he  said  unto  them, 
What  man  shall  there  be  among 
you,  that  shall  have  one  sheep, 
and  if  it  fall  into  a  pit  on  the 
Sabbath-day,  will  he  not  lay  hold 
on  it,  and  lift  it  out? 

12  How  much  then  is  a  man 
better  than  a  sheep?  Where- 
fore it  is  lawful  to  do  well  on 
the  Sabbath-days. 


Sabbath,  without  respect  to  any  ex- 
isting opinions  on  the  subject.  This 
was  indeed  taking  very  high  ground ; 
but  it  pertained  to  the  province  of  the 
Messiah.  Compare,  as  parallel  pas- 
sages, Mark  2:  23—28.  Luke  6: 
1—5. 

9.  The  event  next  related  appears, 
by  Luke  6  :  6,  to  have  taken  place  on 
another  Sabbath.  Matthew  unites  it 
in  his  history  with  the  preceding,  on 
account  of  the  similar  circumstances 
of  the  two  events. 

10.  Withered.  The  condition  of  a 
limb  said  to  be  icithered,  was  caused 
by  a  contraction  of  the  muscles,  and 
was  very  dangerous.  A  person,  when 
seized  with  such  a  contraction,  was 
unable  to  alter  the  position  of  the 
limb  which  was  aifected.  If  the 
hand,  for  instance,  was  extended,  he 
was  unable  to  draw  it  back  ;  if  it  was 
not  extended,  he  became  unable  to 
stretch  it  out.  It  became  diminished 
in  size,  and  dried  up.  Compare  1 
Kings  13:  4—6.  1| /5  it  larcful  to 
heal  on  the  Sabbath-days?  Many  of 
the  Jewish  teachers  contended  that  it 
was  not  lawful  to  heal  on  the  Sab- 
bath, unless  there  was  danger  of 
death. 

11,12.  By  the  value  of  a  man's 
life  and  happiness,  compared  with  a 
sheep's,  Jesus  showed  the  utter  im- 
propriety of  the  Pharisees'  opinion 
respecting  healing  on  the  Sabbath. 
The  Jewish  teachers  expressly  per- 
mitted a  person  to  take  a  sheep  out 
of  a   pit  on   the   Sabbath.     ||  To  d« 


CHAPTER  Xn. 


ii;3 


13  Then  saith  he  to  the  man, 
Stretch  forth  thy  hand.  And 
he  stretched  it  forth ;  and  it 
was  restored  whole,  like  as  the 
other. 

14  Then  the  Pharisees  went 
out,  and  held  a  council  against 
nim,  how  they  might  destroy 
him. 

15  But  when  Jesus  knew  it, 
he  withdrew  himself  from  thence : 


iccll ;    to  perform   a   good,  a   merci- 
ful act. 

13.  Stretch  forth.  Such  a  command 
might  seem  inconsistent  with  wliat  is 
stated  in  the  note  on  v.  10.  But  He, 
who  gave  the  command,  could  also, 
and  did,  impart  the  requisite  muscular 
power.  So  in  regard  to  all  the  com- 
mandments of  Christ,  in  respect  to 
all  men,  we  should  remember,  "he 
giveth  power  to  the  faint,  and  to  them 
that  have  no  might  he  increaseth 
strength."  Is.  40:  29.  Compare,  as 
parallel  passages,  Mark  3 : 1 — 6.  Luke 
C :  6—11. 

SuGGKSTioNS.  1.  Notice  the  cap- 
tious disposition  of  the  Pharisees. 
All  the  Saviour's  works  were  upright 
and  benevolent ;  yet  the  Pharisees 
were  constantly  inclined  to  find 
fault. 

2.  Let  us  beware  of  magnifying 
outward,  and  especially  uncommand- 
ed,  observances,  to  the  neglect  of  in- 
ward piety,  and  the  cherishing  of 
kind  and  just  affections. 

3.  Notice  the  benevolence  of  the 
Saviour,  vs.  7,  12,  13. 

4.  While  we  ought  carefully  to 
observe  the  Sabbath,  we  ought  also 
to  remember  that  true  piety  dwells  in 
the  heart,  and  consists  in  love,  humil- 
ity, and  benevolence,  as  much  as  in 
outward  obedience  to  God's  com- 
mands. 

5.  The  Pharisees  made  religion  a 
grievous  yoke.  But  Christ's  yoke  is 
easy. 

14.  The  Pharisees  felt  themselves 

10* 


and  great  multitudes  followed 
him,  and  he  healed  them  all ; 

16  And  charged  them  that 
they  should  not  make  him 
known : 

17  That  it  might  be  fulfilled 
which  was  spoken  by  Esaias  the 
prophet,  saying, 

18  Behold  my  servant,  whom 
I  have  chosen;  my  beloved,  in 
whom  my  soul  is  well  pleased  :  I 

overcome  by  the  arguments  of  Jesus. 
But  their  hearts  were  not  rightly 
affected,  and  they  plotted  his  destruc- 
tion. Held  a  council;  held  a  con- 
sultation. 

15.  Great  multitudes  folloiced  him. 
The  common  people  were  better  dis- 
posed, and  were  favorably  affec^ted  by 
his  miracles  and  teaching;  nor  was 
he  deterred  by  the  evil  designs  of  the 
Pharisees  from  prosecuting  his  work 
of  mercy. 

16.  They  should  not  make  him 
known.  The  Pharisees  had  already 
become  greatly  excited  against  him ; 
and  it  would  have  been  unseasonable 
in  Jesus  to  have  encouraged  the 
people  to  spread  abroad  reports  of  new 
miracles.  He  knew  what  work  he 
had  to  perform,  and  what  was  the 
best  way  of  accomplishing  it.  Hence 
he  sometimes  withdrew  from  public 
observation,  and  forbade  those  who 
had  been  benefited,  to  speak  of  him 
publicly,  lest  he  should  excite  too 
soon  that  hostility  which  was  to  cru- 
cify him. 

17.  By  Esaias.  See  Is.  42 :  1—3. 
Besides  the  reason  just  hinted,  the 
character  of  Christ  furnished  a  reason 
for  his  frequently  seeking  retirement. 
He  was  not  disposed  to  be  conten- 
tious ;  he  \va.s  not  turbulent.  He  was 
remarkably  gentle  and  kind,  while 
yet  he  was  carrying  into  effect  the 
designs  which  he  had  formed.  Hence, 
when  it  would  consist  with  his  duty 
to  retire  from  the  public  gaze,  and  to 
spend  some  time  in  obscurity,  he 
gladly  availed  himself  of  the  privi- 
lege. 


114 


MATTHEW. 


will  put  my  Spirit  upon  him,  and 
he  shall  show  judgment  to  the 
Gentiles. 

19  He  shall  not  strive,  nor 
cry;  neither  shall  any  man  hear 
his  voice  in  the  streets. 

20  A  bruised  reed  shall  he 
not  break,  and  smoking  flax 
shall  he  not  quench,  till  he  send 
forth  judgment  unto  victory. 

21  And  in  his  name  shall  the 
Gentiles  trust. 

22  Then  was  brought  unto 
him  one  possessed  with  a  devil, 
blind  and  dumb :  and  he  healed 
him,  insomuch  that  the  blind 
and  dumb  both  spake  and  saw. 

23  And   all  the  people  were 


18.  Show  judgment ;  make  known 
that  which  is  just;  righteousness,  the 
truth.  II  To  the  Gentiles ;  to  the  na- 
tions. 

19.  He  shall  not  be  disposed  to 
make  a  tumult. 

20.  Smo/cmo-^ax;  a  smoking  wick. 
The  wick  whose  flame  is  just  expi- 
ring, or  which  has  expired,  but  which 
still  has  a  faint  spark,  he  will  not 
rudely  quench.  The  whole  verse  is 
expressive  of  the  utmost  benevolence 
and  mildness.  ||  Till  he  send  forth  to 
victory  ;  till  he  advance  to  a  victorious 
issue.  ^Judgment;  his  just  or  righ- 
teous cause.  He  will  accomplish  a 
victory  ;  but  not  after  the  manner  of 
this  world.  He  will  do  it  in  the  ex- 
ercise of  meekness  and  benevolence, 
and  Avill  establish,  in  this  way,  his 
reign  in  the  hearts  of  men. 

21.  In  his  name;  in  him.  1|  The 
Gentiles ;  the  nations.  In  the  pas- 
sage as  found  in  Isaiah,  mention  is 
here  made  of  '•  the  isles."  By  isles 
are  meant  remote  countries,  well  cor- 
responding to  Gentiles. 

We  cannot  but  admire, 

1.  The  prudence  of  Jesus.  He 
"would  not  encourage  a  needless  ex- 
citement, nor  needfessly  provoke  op- 
position. 


amazed  ;    and  said,   Is  not  this 
the  son  of  David  ? 

24  But  when  the  Pharisees 
heard  it,  they  said,  This  fellow 
doth  not  cast  out  devils,  but  by 
Beelzebub,  the  prince  of  the 
devils. 

25  And  Jesus  knew  their 
thoughts,  and  said  unto  them, 
Every  kingdom  divided  against 
itself,  is  brought  to  desolation  ; 
and  every  city  or  house  divided 
against  itself,  shall  not  stand  : 

26  And  if  Satan  cast  out  Sa- 
tan, he  is  divided  against  him- 
self; how  then  shall  his  kingdom 
stand? 

27  And    if  I    by    Beelzebub 


2,  The  mildness  and  gentleness  of 
Christ. 

3.  The  firm,  undeviating  prosecu- 
tion of  his  object,  while  yet  he  had  a 
due  regard  to  the  circumstances  of 
the  people. 

23.  The  son  of  Daxid;  the  Messiah, 
the  long-expected  King. 

24.  The  Pharisees  saw  that  the 
common  people  were  ready  to  hail 
Jesus  as  indeed  the  Messiah.  To 
prevent  this,  they  threAv  out  inju- 
rious insinuations.  Beelzebub.  See 
on  10  :  25. 

25.  26.  In  refuting  the  calumnious 
charge  made  by  the  Pharisees,  Jesus 
presented  several  considerations.  He 
first  showed  how  absurd  it  was  to 
make  such  a  representation,  as  though 
Satan  would  fight  against  himself. 
Would  Satan  thus  endeavor  to  de- 
stroy his  own  power  1  The  word 
ho%ise  here  means  favnly. 

27.  Jesus  next  hinted  at  the  man- 
ner in  which  the  accusation  of  the 
Pharisees  would  recoil  upon  them- 
selves. Their  disciples  (for  this  is  the 
meaning  of  the  word  children,  as  here 
used)  professed  to  cast  out  demons, 
and  the  Pharisees  professed  to  believe 
that  they  did  cast  them  out.  Now, 
said  Jesus,  If  you  say  I  cast  out  de* 


CHAPTER  Xll. 


115 


cast  out  dev^ils,  by  whom  do 
your  children  cast  them  out? 
Therefore  they  shall  be  your 
judges. 

28  But  if  I  cast  out  devils  by 
the  Spirit  of  God,  then  the  king- 
dom of  God  is  come  unto  you. 

29  Or  else  how  can  one  en- 
ter into  a  strong  man's  house, 
and  spoil  his  goods,  except  he 
first  bind  the  stronor  man?  and 


mons  by  the  aid  of  Beelzebub,  how 
can  you  avoid  the  charge  of  your  dis- 
ciples' casting  them  out  by  Satan's 
aid  ?  Your  disciples  profess  (Acts 
]9:  13 — 19)  to  cast  out  demons  by 
certain  ceremonies  :  I  cast  them  out 
by  a  word.  If  I  do  it  by  Beelzebub, 
surely  your  disciples  do  it  by  no  su- 
perior power.  They  shall  be  your 
judges  ;  by  producing  their  case  as  an 
illustration,  I  show  you  your  injustice 
and  calumny.  This  was  an  argu- 
ment which  would  come  directly  to 
the  bosoms  of  these  men,  and  must 
have  produced  sensations  of  defeat 
and  shame.  Of  course,  they  would 
not  allow,  that  their  disciples  were  in 
league  with  Satan  ;  but  they  could 
not  justly  avoid  such  a  conclusion,  if 
their  charge  against  Jesus  had  been 
just.  It  is  well  to  notice  here,  that 
the  Saviour  did  not  assert  that  their 
disciples  actually  cast  out  demons ; 
but  as  they  pretended  to  do  so,  he 
met  them  on  their  own  ground. 
Without  debating  the  question,  he 
argued  from  their  pretensions. 

'i8.  He  then  presented  the  case  as 
it  really  was.  By  the  Spirit  of  God; 
by  divine  energy,  the  power  of  God; 
Luke  says  (11  :  20),  by  the  finger  of 
God.  11  Kingdom  of  God  ;  the  prom- 
ised reign  of  God  on  earth  ;  the  ad- 
ministration of  the  King  Messiah. 
Jesus  thus  represented  the  expelling 
of  demons  as  one  of  the  evidences  of 
his  being  truly  tlie  Messiah. 

29.  He  next  asserted  that  the  fact 
of  his  truly  casting  out  demons  clearly 
evinced  his  superiority  over  Satan 
and  all  his  hosts.  There  must  be  a 
conquest,  before  the  castle  of  an 
armed  man  can   be   despoiled   of  its 


then    he   will    spoil    his    house 

30  He  that  is  not  with  me,  ia 
against  me;  and  he  that  gath- 
ereth  not  with  me,  scattereth 
abroad. 

31  Wherefore  I  say  unto 
you,  All  manner  of  sin  and  blas- 
phemy shall  be  forgiven  unto 
men ;  but  the  blasphemy  against 
the  Holy  Ghost  shall  not  be  for- 
given unto  men. 

furniture  and  goods.  So  Satan  must 
be  overcome  by  superior  power,  in 
order  that  he  may  let  go  his  captives. 
So  far  from  being  in  league  with  Sa- 
tan, Jesus,  by  this  illustration,  repre- 
sented himself  as  having  a  contest 
with  him,  and  obtaining  a  victory 
over  him,  and  in  this  way  dispossess- 
ing him  of  his  prey.  Spoil  his  goods  ; 
seize  upon  his  property. 

30.  He  that,  &c.  The  remark  in 
this  verse  seems  to  be  a  proverbial 
saying,  applicable  to  a  variety  of 
cases.  Here,  the  idea  is,  that  be- 
tween Jesus  and  Satan  there  is  hos- 
tility. Christ  is  not  on  the  side  of 
Satan  ;  Satan  is  not  on  the  side  of 
Christ.  Satan  was  not  working  for 
Christ ;  but,  instead  of  gathering  for 
him,  was  scattering  away  from  him 
that  which  was  his  due.  There  is 
utter  opposition  of  interests  between 
Satan  and  Christ. 

31.  Having  thus  shown,  by  the  ab- 
surdity of  the  charge  (vs.  25,  20) ;  by 
the  manner  in  which  it  would  recoil 
upon  themselves  (v.  27)  ;  by  the  supe- 
riority to  Satan  which  casting  out  de- 
mons implied  (v.  29)  ;  by  the  utter 
opposition  between  himself  and  Satan 
(v.  30), —  how  entirely  groundless 
was  the  charge  made  by  the  Pharisees, 
he  then  proceeded  to  point  out  the 
exceeding  criminality  of  the  charge, 
and  the  danger  to  which  it  subjected 
those  who  made  it.  Blasphemy.  This 
word,  in  the  Scriptures,  is  of  tlie  same 
signification  as  the  word  cahimny  in 
ordinary  use.  The  Pharisees  had,  on 
this  occasion,  used  exceedingly  ca- 
lumnious expressions  against  the  Sa- 
viour ;  and  that  with  reference  to  his 
miraculous   operations,    which    indi- 


U6 


MATTHEW. 


32  And  whosoever  speaketh 
a  word  against  the  Son  of  man, 
it  shall  be  forgiven  him :  but 
whosoever  speaketh  against  the 


cated  the  presence  of  divine  power, 
and  furnished  the  appropriate  evi- 
dence of  his  being  what  he  claimed 
to  be  IJ  Shall  be  forgiven.  The  origi- 
nal language  of  the  New  Testament 
employs  the  future  tense,  shall  be, 
to  express  what  we  mean  by  the 
terms  may  be,  can  be,  &c.  So,  in  this 
place,  the  idea  is.  All  manner  of  sin 
and  blasphemy  may,  or  can,  be  for- 
given. 11  Blasphemy  against  the  Ho- 
ly Ghost;  calumnious  expressions 
against  the  clear  manifestations  of  the 
Holy  Spirit's  power. 

32.  The  language  of  this  verse  is 
substantially  the  same  as  that  of  the 
preceding;  only  there  is  a  more  spe- 
cific mention  of  calumny  against  the 
Son  of  man  (that  is,  the  Messiah  in 
his  lowly  appearance  while  on  earth), 
as  distinct  from  calumny  against  the 
Holy  Spirit  (that  is,  against  the  di- 
vine power  so  indubitably  manifest- 
ed in  the  Messiah's  works).  A  per- 
son might  undervalue  Jesus  on  ac- 
count of  various  disadvantageous  cir- 
cumstances in  which  himself  had 
been  placed;  and,  before  perceiving 
the  fulness  of  evidence  which  he  fur- 
nished of  being  the  promised  Messiah, 
might  even  use  opprobrious  expres- 
sions concerning  him,  as  one  pretend- 
ing to  be  what  he  was  not.  A  person 
might  do  this,  without  possessing  a 
deeply-seated  malignity  against  Je- 
sus, without  a  determination  to  re- 
sist the  clearest  evidence,  and  to  turn 
even  that  evidence  into  a  ground  of 
reproach  and  opposition.  Such  a  per- 
son might,  notwithstanding,  possess 
a  willingness  to  look  at  evidence,  and 
to  be  sv/ayed  by  it ;  he  might  come  to 
repentance,  and  receive  forgiveness. 
But  if  he  had  settled  it  in  his  mind, 
that  Jesus  must  not  be  acknowledged 
as  the  Messiah,  whatever  evidence 
might  be  furnished  ;  if  his  heart  was 
so  obdurately  set  against  Jesus,  as  to 
resist  the  clearest  evidence,  to  reject 
him  when  he  was  manifestly  accom- 


Holy  Ghost,  it  shall  not  be  for 
given     him,     neither     in     this 
world,  neither  in  the  world  to 
come. 


panied  by  the  power  of  God,  and  to 
turn  into  a  ground  of  calumny  even 
these  clear  manifestations  of  divine 
approbation,  —  what  more  could  be 
done  with  reference  to  such  a  person .' 
How  could  there  be  any  hope  re- 
specting him  ?  He  would  indicate  a 
state  of  heart  that  resisted  God's 
chosen  method,  even  .when  that 
method  was  clearly  manifested  as 
being  God's,  and  not  only  resisted  it, 
but  abusively  spoke  of  it,  and  threw 
upon  it  the  highest  reproach.  Such 
conduct  could  not  be  forgiven.  Nj 
display  more  striking  and  appropriate 
could  be  made  of  the  truth  of  the 
Messiah's  claims ;  and  not  coming  to 
feel  aright  towards  him,  such  a  person 
could  not  share  the  benefits  of  his 
mediation.  1|  JYeither  in  this  worldj 
neither  in  the  world  to  come  ;  never, 
as  it  is  expressed  by  Mark  3 :  29 ;  nei- 
ther in  time,  nor  in  eternity.  The 
sin  here  cautioned  against  is  indeed 
of  a  most  aggravated  character,  pro- 
ceeding from  a  heart  fixed  in  hostility 
to  the  Saviour,  and  determined  to 
reject  him  even  in  the  midst  of  mi- 
raculous evidence  of  the  truth  of  his 
religion.  Persons  of  tender  con- 
sciences, under  a  deep  impression  of 
religious  truth,  sensible  of  their  sin- 
fulness and  ill  desert,  are  sometimes 
full  of  gloomy  apprehension  that  they 
belong  to  the  number  whose  condem- 
nation is  thus  pronounced.  But  the 
fact,  that  they  are  solicitous  for  the 
favt>r  of  God,  for  the  forgiveness  of 
their  sins,  and  that  they  are  grieved 
in  view  of  their  ill  desert,  shows  a 
state  of  the  conscience  that  is  far  re- 
moved from  the  condition  here  allu- 
ded to.  Rather  the  daring  infidel, 
and  the  presumptuous  atheist,  and  the 
scoffing  opposer  of  all  religion,  are 
the  persons  who  are  in  danger  of  the 
doom  here  denounced.  But  let  all 
beware,  lest,  by  resisting  the  truth 
and  neglecting  the  warnings  of  con- 
science, they  come  to  that  state  of 


CHAPTER  XII. 


17 


33  Either  make  the  tree  good, 
/ind  his  fruit  good ;  or  else  make 
the  tree  corrupt,  and  his  fruit 
ijorrupt  :  for  the  tree  is  known 
by  his  fruit. 

34  O  genetfttion  of  vipers! 
how  can  ye,  being  evil,  speak 
good  things?  For  out  of  the 
abundance  of  the  heart  the 
mouth  speaketh. 

35  A  good  man  out  of  the 
good    treasure     of    the    heart, 

moral  insensibility,  or  of  settled  hos- 
tility, which  is  inconsistent  with  a 
yielding  of  the  heart  to  Christ ! 

33.  Jesus  next  presented  another 
consideration,  sui'nd  to  show  the 
Pharisees  the  rashness  and  impro- 
priety of  the  charge  which  they  had 
made.  As  a  tree  is  known  by  its 
fruit,  whether  it  be  a  good  tree  or  a  bad 
one,  so  ought  they  to  judge  respect- 
ing men.  Make  the  tree  good;  that 
is,  as  we  say,  Make  out  the  tree  to  be 
good,  show  it  to  be  good;  and  its 
fruit  also  good.  ||  Corrupt;  that  is, 
bad.  Form  a  judgment  according  to 
the  manifestation  of  character.  Grant 
me  to  be  good,  on  the  ground  that 
my  actions  are  good,  or  prove  me  to 
be  bad,  on  the  ground  that  my  ac- 
tions are  bad.  And  do  the  same  in 
reference  to  yourselves  ;  prove  your- 
selves good  by  your  good  actions,  or 
let  your  bad  actions  prove  you  to  be 
bad.  Bring  me  and  bring  yourselves 
to  tliis  test.  Compare  Matt.  7:  IG 
—20. 

34.  Having  fully  vindicated  him- 
self, and  warned  them  of  their  dan- 
ger, and  led  them  to  a  right  method 
of  judging,  he  distinctly  exposed  the 
wickedness  of  their  characters.  Gen- 
eration of  vipers;  offspring  of  vipers. 
The  viper  was  an  emblem  of  injuri- 
ousness  and  wickedness.  The  Sa- 
viour thus  intimated  that  the  Phar- 
isees were  malicious  and  hurtful  in 
regard  to  his  cause.  Expressions 
which  to  us  have  the  appearance  of 
harshness  and  angry  excitement, 
would  be    differently  understood   by 


bringeth  forth  good  things ;  and 
an  evil  man,  out  of  the  evil 
treasure,  bringeth  forth  evil 
things. 

36  But  I  say  unto  you.  That 
every  idle  word  that  men  shall 
speak,  they  shall  give  account 
thereof  in  the  day  of  judgment : 

37  For  by  thy  words  thou 
shalt  be  justified,  and  by  thy 
words  thou  shalt  be  con- 
demned. 


the  hearers  of  the  Saviour.  Such 
language  was  more  common  at  that 
time;  and  while  it  would  be  under 
stood  as  bitterly  reproving  them,  and 
casting  on  them  an  imputation  of 
great  wickedness,  it  would  yet  not  be 
regarded  as  unsuitable.  ||  Hoto  can 
ye.  As  their  hearts  were  evil,  so 
would  be  their  language.  Goodness 
was  not  to  be  expected  from  those 
who  were  so  evil  as  to  be  deservedly 
called  "offspring  of  vipers." 

36.  Every  idle  word.  The  word 
idle  has  here  the  accessory  meaning, 
injurious,  wicked.  This  declaration 
was  made  by  our  Saviour  with  refer- 
ence to  the  unfounded  and  malicious 
accusation  brought  against  him  by  the 
Pharisees.  The  Saviour  distinctly  de- 
clared, that  for  such  idle,  wicked  lan- 
guage they  v/ould  be  called  to  account. 
|(  In  the  day  of  judgment.  25:  31.  2 
Cor.  5:  10. 

37.  Justified;  acquitted,  shown  to 
be  righteous,  when  brought  to  judg- 
ment. II  By  thy  2cords.  Since  the 
mouth  speaketh  out  of  the  abundance 
of  the  heart,  the  words  which  a  man 
utters  are  indicative  of  his  real  char- 
acter. This  is  a  rule  which  will 
generally  liold.  There  are  indeed 
heartless  pretensions  of  love  and  obe- 
dience to  God,  by  which,  however, 
God  cannot  be  deceived.  But,  in 
general,  the  habitual  language  of  a 
person  gives  you  an  index  to  his 
chararler. 

The  manner  in  which  the  Saviour 
repelled  the  foul  charge  of  the  Phari- 
seeg,  and   the    solemn    language   of 


MATTHEW 


38  Then  certain  of  the 
scribes  and  of  the  Pharisees 
answered,  saying,  Master,  we 
would  see  a  sign  from  thee. 

39  But  he  answered  and  said 
unto  them,  An  evil  and  adul- 
terous generation  seeketh  after 
a  sign ;  and  there  shall  no  sign 
be  given  to  it  but  the  sign  of 
the  prophet  Jonas : 

40  For  as  Jonas  was  three 
days  and  three  nights  in  the 
whale's     belly;     so     shall     the 


reproof  and  caution  which  he  ad- 
dressed to  them,  are  more  fully  re- 
ported by  Matthew  than  by  the  other 
evangelists.  Compare  Mark  3 :  22 — 
30.  Luke  11 :  14—23. 

Practical  Hints.     1.   Let  us  be- 

w^are  of  prejudice  and  ill-will.  See  to 
what  it  led  the  Pharisees. 

2.  Let  us  seek  to  have  our  hearts 
right ;  then  our  conversation  and 
conduct  will  be  right. 

3.  Let  us  always  act  as  in  view  of 
the  day  of  judgment. 

38.  The  preceding  remarks  of  the 
Saviour  were  adapted  to  bring  his 
adversaries  to  very  serious  reflection. 
But  instead  of  yielding  to  his  views, 
they  professed,  that  he  had  not  yet 
given  sufficient  evidence  of  his  being 
the  Messiah.  They  wished  for  some 
different  and  special  manifestation 
from  on  high.  ||  A  sign.  Luke  (11: 
16)  says,  a  sign  from  heaven;  a 
jjoof.  a  token,  proceeding  from  above, 
from  the  air,  or  from  the  clouds. 

39.  Adulterous,  In  the  Old  Tes- 
tament, the  relation  between  God  and 
the  Jew-sh  nation  is  represented  by 
the  relation  between  husband  and 
wife.  See  particularly  Ezek.  16,  As 
adultery  is  faithlessness  to  marriage 
vows,  so  faithlessness  to  engagements 
entered  into  with  God  was  signi- 
fied by  the  term  adultery.  In  this 
place,  then,  the  word  adulter  cms  sig- 
aifies  impious,  faitldess  towards  God. 


Son  of  man  be  three  days  and 
three  nights  in  the  heart  of  the 
earth. 

41  The  men  of  Nineveh  shall 
rise  in  judgment  with  this  gen- 
eration, and  shall  condemn  it 
because  they  repented  at  the 
preaching  of  Jonas ;  and,  be- 
hold, a  greater  than  Jonas  is 
jiere. 

42  The  queen  of  the  south 
shall  rise  up  in  the  judgment 
with  this   generation,  and  shall 


II  TJiere  shall  no  sign  he  given  to  it, 
that  is,  no  other  sign,  or  proof;  no 
different  one  thax  such  as  havo 
already  been  given.  Signs  had  al- 
ready been  given,  adapted,  both  in 
nature  and  number,  to  the  end.  |1  Bui 
the  sign  of  the  prophet  Jonas;  no 
other  sigffl  but  such  a  one  as  is  re- 
corded in  the  history  of  the  prophet 
Jonasi. 

40.  JoiiC.s  teas  three  days  and  three 
niglcU\  «&c.  See  Jonah  1:  17.  ||  The 
Sen  of  man  shall  be  three  days  and 
three  nights.  Though  our  Saviour 
was  actually  in  the  sepulchre  only 
from  Friday  afternoon  to  Sunday 
morning,  yet,  according  to  ordinary 
Jewish  modes  of  speaking,  he  was 
in  the  sepulchre  tlaree  days.  The 
Jews  reckoned  parts  of  days  for  whole 
days;  and  the  expression  day  and 
night  is  only  a  more  full  manner  of 
designating  a  day.  If  a  thing  took 
place  on  the  third  day  after  a  certain 
event,  they  represented  it  as  having 
taken  place  three  days  after  that 
event.  Compare  Matt.  16:  21,  with 
Marks  :  31.  2  Chron.lO  :  5,  with  10: 
12.  Gen.  42 :  17,  18.  The  Saviour 
thus  referred  his  cavilling  foes  to  his 
resurrection  as  a  grand  evidence  of 
his  being  truly  the  Son  of  God,  the 
Messiah.     See  also  Rom.  1:  4. 

41.  They  repented.  Jonah  3 :  5, 
10- 

42.  The  queen  of  the  south;  the 
queen  of  Sheba,  an  account  of  whose 
visit  to  Solomon  is  given  in  1  Kinp-c 


CHAPTER  Xn. 


1). 


condemn  it :  for  she  came  from 
the  uttermost  parts  of  the  earth 
to  hear  the  wisdom  of  Solomon ; 
and,  behold,  a  greater  than  Sol- 
omon is  here. 

43  When  the  unclean  spirit  is 
gone  out  of  a  man,  he  walketh 
tnrough  dry  places,  seeking  rest, 
and  findeth  none. 

44  Then  he  saith,  I  will  re- 
turn into  my  house,  from 
whence  I  came  out ;  and  when 
he  is  come,  he  findeth  it  empty, 
swept,  and  garnished. 

45  Then  goeth  he,  and  ta- 
keth  with  himself  seven  other 
spirits  more  wicked  than  him- 
self, and  they  enter  in  and 
dwell  there :  and  the  last  state 
of  that  man  is  worse  than  the 


10:  1 — 13.  Sheba  corresponded  to 
what  is  called  Arabia  Felix,  lying  far 
south  from  Palestine.  ||  The  utter- 
most parts  of  the  earth ;  that  is,  from 
a  very  distant  region. 

43 — 45.  Having  thus  clearly  inti- 
mated that  his  hearers  would  have  no 
just  excuse  for  refusing  to  acknowl- 
edge him  as  the  Messiah,  he  pro- 
ceeded to  show  that  they  were  in 
signal  danger  of  becoming  worse  and 
worse.  He  drew  an  illustration  from 
some  common  opinions  respecting 
demons,  and  from  the  manner  in 
which  the  Jewish  exorcists  probably 
spoke  on  this  subject.  They  pre- 
tended to  cast  out  unclean  spirits; 
and  when  the  spirits  were  declared 
to  be  expelled,  they  were  supposed 
to  repair  to  barren,  gloomy  spots, 
seeking  for  comfort.  When  the  per- 
sons out  of  whom  it  was  pretended 
evil  spirits  had  been  expelled,  ao-ain 
gave  signs  of  not  being  effectually 
benefited,  the  exorcists  would  say, 
the  spirits  had  come  back  and  taken 
a  firmer  possession.  Thus  whai  was 
ordinarily  said  in  reference  to  demo- 
niacal possessions  might  be  applied  to 


first.  Even  so  shall  it  be  al- 
so unto  this  wicked  genera- 
tion. 

46  While  he  yet  talked  to 
the  people,  behold,  his  mother 
and  his  brethren  stood  with- 
out, desiring  to  speak  with 
him. 

47  Then  one  said  unto  him. 
Behold,  thy  mother  and  thy 
brethren  stand  without,  desiring 
to  speak  with  thee. 

48  But  he  answered  and  said 
unto  him  that  told  him,  Who  is 
my  mother?  and  who  are  my 
brethren  ? 

49  And  he  stretched  forth  his 
hand  toward  his  disciples,  and 
said.  Behold  my  mother  and 
my  brethren ! 

the  moral  state  of  that  generation. 
Suitable  means  for  their  spiritual 
welfare  had  been  employed  ;  but  the 
desired  effect  in  its  fulness  was  not 
produced,  and  the  prospect  was,  they 
would  become  worse  and  worse.  My 
house;  the  man  whom  the  evil  spirit 
had  possessed.  |I  Dry  places  ;  barren, 
desolate  spots.  ||  Seven  other  spirits. 
The  word  seven  is  often  used  as  a  sott 
of  round  number,  as  we  use  the  word 
ten,  signifying  several,  but  not  mean- 
ing to  specify  a  precise  number.  As 
parallel  to  vs.  38 — 45,  see  Luke  11: 
24—31. 

Remark.  Let  us  beware  of  .resist- 
ing the  impression  of  divine  truth. 
It  is  not  innocent  nor  harmless.  To 
what  a  state  of  spiritual  blindness  and 
insensibility  we  may  reduce  ourselves, 
we  cannot  conceive. 

46.  His  brethren.     See  on  1:  25. 

49.  Behold  my  mother  and  my 
hrethren;  those  towards  whom  X 
cherish  affection  similar  to  that 
which  is  usually  cherished  towards 
parents  and  brothers. 


120 


MATTHEW. 


50  For  whosoever  shall  do 
the  will  of  my  Father  which  is 
in  heaven,  the  same  is  my  broth- 
er, and  sister,  and  mother. 

CHAPTER  XIII. 

THE   same   day    went   Jesus 
out  of  the  house,  and  sat 
by  the  sea-side. 

2  And  great  multitudes 
were  gathered  together  unto 
him,  so  that  he  went  into 
a  ship,  and  sat;  and  the 
whole  multitude  stood  on  the 
shore. 

3  And  he  spake  many  things 
unto  them  in  parables,  saying, 
Behold,  a  sower  went  forth  to 
sow : 

4  And  when  he  sowed,  some 
seeds  fell  by  the  way-side,  and 
the  fowls  came  and  devoured 
them  up. 

5  Some  fell  upon  stony  places, 
where  they  had  not  much  earth ; 
and   forthwith  they  sprung  up. 


50.  The  sa/me  is  my  mother,  &c. ; 
is  regarded  by  me  with  peculiar  affec- 
tion ;  an  affection  similar,  as  to  the 
interest  which  it  leads  me  to  feel  in 
him,  to  that  which  one  feels  for  the 
nearest  relatives.  Compare  Mark  3 : 
31—35.     r.ake  8  :  19—21, 

Notice,  in  vs.  46—50,  1.  The  Sa- 
viour's devotion  to  his  official  work, 
and  his  delight  in  it. 

2.  His  kind  regard  for  those 
who  wish  to  serve  God,  and  the 
honor  connected  with  being  his  dis- 
ciples. 

3.  His  supreme  regard  to  the  glory 
of  God. 

Are  we  securing  for  ourselves  this 
deep  interest  in  our  welfare  on  the 
part  of  the  Saviour  ? 


because  they  had  no  deepness  of 
earth : 

6  And  when  the  sun  was  up, 
they  were  scorched :  and  be- 
cause they  had  no  root,  they 
withered  away. 

7  And  some  fell  among 
thorns;  and  the  thorns  sprung 
up,  and  choked  them. 

8  But  other  fell  into  good 
ground,  and  brought  forth 
fruit,  some  a  hundred  fold, 
some  sixty  fold,  some  thirty 
fold. 

9  Who  hath  ears  to  hear,  let 
him  hear. 

10  And  the  disciples  came, 
and  said  unto  him.  Why 
speakest  thou  unto  them  in 
parables? 

11  He  answered  and  said 
unto  them,  Because  it  is  given 
unto  you  to  know  the  mys- 
teries of  the  kingdom  of  heav- 
en, but  to  them  it  is  not 
given. 


CHAPTER  Xni. 

I.  The  sea-side;  the  shore  of  the 
sea  of  Galilee. 

3.  Parables ;  illustrations,  short  nar- 
ratives, framed  for  explaining  and  en- 
forcing some  important  truth. 

8.  Hvndred  fold.  The  increase 
here  represented  occurred  in  various 
productions.  Compare  Gen.  26  :  12. 
The  Saviour  intended  to  show  the 
various  and  abundant  measures  of 
spiritual  good  drawn  from  religious 
instruction. 

II.  Mysteries.  This  word  some- 
times means,  in  respect  to  religion, 
doctrines  or  things  incomprehensible. 
Here,  however,  it  means,  things  not 
yet  disclosed,  truths  respecting  which 
instruction  had  not  yet  been  received  ; 

as  it  were,  the  interior  truths  of  the       I 
new    religion.       ||  Tlie    kingdom    of       \ 


CHAPTER  Xm. 


121 


12  For  whosoever  hath,  to 
him  shall  be  given,  and  he 
shall  have  more  abundance : 
but  whosoever  hath  not,  from 
him  shall  be  taken  away  even 
that  he  hath. 

13  Therefore  speak  I  to  them 
in  parables ;  because  they,  see- 
ing, see  not ;  and  hearing,  they 


heaven.  See  on  3:2.  The  Saviour 
intimated,  that  while  the  disciples 
enjoyed  better  advantages,  and  re- 
ceived more  light  respecting  the  new 
dispensation,  the  people  were  not  yet 
in  a  suitable  condition  to  have  all 
these  truths  plainly  set  before  them. 
Many  of  the  great  truths  of  the  new 
religion  must  be  gradually  brought  to 
their  minds,  and  tor  a  time  be  veiled 
under  the  cover  of  illustrations  and 
comparisons.  1|  It  is  not  given;  not 
now  given,  not  yet  given. 

V2.  For  2chosoever  hath,  &c.  For 
it  is  a  general  rule  in  the  government 
of  God,  that  a  person  who  already 
has  advantages,  and  makes  a  good  use 
of  them,  will  find  an  increase  of  ad- 
vantages and  of  benefit ;  while,  on 
the  contrary,  if  a  person  has  not  ad- 
vantages, or  has  very  few,  it  is  not 
easy  for  him  to  add  to  his  stores,  and  he 
is  in  great  danger  of  losing  even  what 
he  has.  To  illustrate  the  thought, 
it  may  be  observed,  that  a  rich  man  is 
in  the  best  condition  to  become  yet 
richer ;  a  poor  man,  instead  of  in- 
creasing his  means,  is  more  in  danger 
of  losing  what  he  has.  The  disciples 
were  in  the  condition  of  men  having 
advantages  and  having  begun  to  reap 
benefit  from  them  ;  so  that  they  might 
go  on  and  increase  ;  the  mass  of  the 
people  were  in  the  condition  of  men 
destitute  of  advantages,  or  who,  being 
in  the  midst  of  advantages,  do  not 
know  it,  and  do  not  know  how  to 
turn  them  to  account,  and  thus  are  in 
danger  of  losing  them. 

13.  Tkrrefore ;  on  account  of  the 
people's  state,  tlieir  not  being  in  that 
condition  of  mind  necessary  for  an 
improvement  of  signal  advantages ;  on 
account  of  their  not  being  in  a  suitable 
vor..  1.  11 


hear  not,  neither  do  they  under- 
stand. 

14  And  in  them  is  fulfilled 
the  prophecy  of  Esaias,  which 
saith,  By  hearing  ye  shall  hear, 
and  shall  not  understand;  and 
seeing  ye  shall  see,  and  shall  not 
perceive : 

15  For   this   people's    heart 

state  to  receive  a  full  disclosure  of  the 
great  truths  relating  to  the  new  dis- 
pensation. This  thought  is  more 
fully  expressed  in  the  next  words. 
II  Because  they,  seeing,  see  not.  These 
words,  and  the  rest  of  the  verse,  ex- 
plain the  word  therefore.  Though 
they  are  in  favorable  advantages  for 
seeing,  yet  they  see  not;  they  are 
spiritually  blind ;  and  the  exhibition 
of  religious  truth  must  be  adapted 
to  their  intellectual  and  moral  state. 
The  full  blaze  of  truth  would  over- 
power them  :  it  must  come  to  them 
covered  with  the  veil  of  a  parable. 
II  Hearing,  &c.  Though  they  hear, 
they  do  not  understand.  They  are 
dull  of  apprehension. 

14.  fn  them;  in  their  case,  in  re- 
spect to  them.  II  Is  fulfilled  the 
prophecy  of  Esaias;  the  declaration 
of  Isaiah  (6:  9,  10)  is  strictly  appli- 
cable to  them.  The  language  now 
quoted  was  originally  used  with  refer- 
ence to  those  to  whom  Isaiah  was  sent; 
but  the  declarations  were  equally  ap- 
plicable to  the  people  in  the  time  of 
Jesus.  11  By  hearing  ye  shall  hear ;  a 
form  of  expression  which  indicates 
intensity.  Instead  of  the  word  shall, 
the  word  will  would  more  exactly 
express  the  thought ;  thus,  Ye  will 
indeed  hear,  but  ye  will  not  under- 
stand. II  Seeing  ye  shall  see  ;  ye  will 
indeed  see,  but  you  will  not  per- 
ceive. 

15.  For  this  people's  heart  —  ears 
—  eijes.  These  various  expressions 
strongly  indicate  dulness  of  apprehen- 
sion and  insensibility  in  respect  to  re- 
ligious truth.  II  Lest.  The  original 
expression,  thus  rendered,  is  frequent- 
ly used  to  indicate  not  the  design  for 
which  a   thing  is  done,  or  permitted, 


122 


MATTHEW. 


is  waxed  gross,  and  tlidr  ears 
are  dull  of  hearing,  and  their 
eyes  they  have  closed ;  lest  at 
any  time  they  should  see  with 
their  eyes,  and  hear  with  their 
ears,  and  should  understand 
with  their  heart,  and  should  be 
converted^  and  I  should  heal 
them. 

16  But  blessed  are  your  eyes, 

but  a  restdt.  or  consequence  of  that 
thing.  In  order  to  express  correctly 
the  real  thought  of  the  original,  some 
modification  of  the  language  in  this 
verse  is  necessary ,  in  conformity  to  the 
remark  just  made  ;  thus,  '•  This  peo- 
ple's heart  is  waxed  gross,"  &c.,  so 
that  they  v;ill  not  see  with  their  eyes, 
nor  hear  with  their  ears,  nor  under- 
stand with  their  heart,  nor  be  con- 
verted [turned  from  their  evil  ways], 
nor  will  I  heal  them  [that  is,  deliver 
them  from  their  miserable  state,  and 
make  them  happy]. 

Such  being  the  moral  condition  of 
the  people,  kindness  and  wisdom  re- 
quired that  their  Teacher  should  con- 
descend to  their  low  estate,  and  adapt 
his  manner  of  instruction  to  their 
capacities.  Through  the  influence 
of  false  teachers  during  many  gen- 
erations, the  people  had  sadly  degen- 
erated, and  had  contracted  a  multitude 
of  religious  errors.  The  method  of 
instruction  by  parables  was  peculiarly 
adapted  to  their  state.  It  was  inter- 
esting, and  would  excite  attention, 
and  many  of  the  similes  would  be 
long  remembered,  and  their  true 
meaning  would  insensibly  break  forth 
upon  their  minds.  It  would  lead 
them  to  some  correct  views  before 
they  were  aware ;  for,  by  the  force  of 
an  illustration,  assent  would  be  ahuost 
unconsciously  yielded.  At  the  same 
time,  the  truths  thus  delivered  were 
covered  by  a  thin  veil,  and  were  not 
immediately  apprehended :  thus,  while 
instant  rejection  might  be  the  result 
of  presenting  the  naked  truth,  at- 
tention to  the  truth  wa:?  secured  by 
the  interesting  covering  rmopr  which 


for  they  see  :  and  your  ears,  for 
they  hear. 

17  For  verily  I  say  unto 
you.  That  many  prophets  and 
righteous  men  have  desired  to 
see  those  things  which  ye  see, 
and  have  not  seen  them ;  and 
to  hear  those  things  which  ye 
hear,  and  have  not  heard 
them. 


it  was  couched  ;  and  yet,  without  re- 
flection, the  truth  delivered  would  not 
be  discerned ;  so  that  there  was  need 
of  attention  and  thought,  for  want  of 
which  many  heard  as  though  they 
heard  not.  Thus  this  method  of  in- 
struction, while  it  was  adapted  to 
their  low  state  of  moral  and  religious 
perception,  still  made  a  demand  up- 
on their  attention  and  candor.  And 
though  many  of  the  parables  might 
not  be  thoroughly  apprehended  at  the 
time  they  were  spoken,  their  efiect 
would  be  seen  hereafter.  An  obser- 
vation in  Mark  4 :  33  sustains  this 
view  of  the  reason  why  Jesus  taught 
by  parables.  To  the  disciples,  as 
they  were  somewhat  enlightened,  and 
were  in  a  comparatively  candid  state 
of  mind,  and  were  thus  prepared  for 
further  disclosures,  the  Saviour  spoke 
more  unreservedly,  and  explained  the 
parables  whenever  they  requested  it. 
Mark  (4:  21,  &c.)  and  Luke  (8:  16, 
&c.)  present  the  additional  thought 
that  the  disciples  were  in  due  time 
to  make  known  clearly  the  Saviour's 
instructions. 

1 6.  Blessed  are  your  eyes  —  your 
ears ;  happy  are  ye,  for  to  you  the 
truths  are  disclosed  which  are  not 
apprehended  by  others. 

17.  Many  prophets  and  righteous 
men.  The  religious  teachers  and  the 
pious  men  of  former  days  looked 
with  much  desire  for  the  coming  of 
the  Messiah.  For  parallel  passages, 
see  Mark  4 :  1—12.     Luke  8  :  4—10. 

Note.  How  great  a  blessing  it  is 
to  enjoy  the  instructions  of  the  Son  of 
God  ■' 


CHAPTER  xm. 


1.23 


18  Hear  ye  therefore  the 
parable  of  the  sower. 

19  When  any  one  heareth 
the  word  of  the  kingdom,  and 
understandeth  it  not,  then 
Cometh  the  wicked  one,  and 
catcheth  away  that  which  was 
sown  in  his  heart.  This  is  he 
which  received  seed  by  the 
way-side. 

20  But  he  that  received  the 
seed  into  stony  places,  the 
same  is  he  that  heareth  the 
word,  and  anon  with  joy  re- 
ceiveth  it : 

21  Yet  hath  he  not  root  in 
himself,  but  dureth  for  a 
while;  for  when  tribulation  or 
persecution  ariseth  because  of 
the  word,  by  and  by  he  is  of- 
fended. 

22  He  also  that  received  seed 
among  the  thorns,  is  he  that 
heareth  the  word  ;   and  the  care 


19.  The  tcord  of  the  kingdom;  in- 
struction pertaining  to  the  reign  of 
the  Messiah  ;  that  is,  to  true  religion, 
jl  Understandeth  it  not ;  receives  it 
not  into  his  mind  and  heart.  ||  Tlie 
wicked  one;  Satan,  the  great  adversa- 
ry of  men's  souls,  whose  influence 
impedes  the  salvation  of  men. 

20.  Avon  ;  immediately. 

21.  The  word  ;  the  doctrine  taught 
by  the  Messiah.  ||  He  is  offended;  he 
meets  with  a  stumbling-block  in  the 
*•  tribulation  or  persecution,"  and  is 
induced  to  turn  away,  to  renounce 
the  Saviour  and  commit  sin.  The 
word  offend  in  the  Bible  means  to  oc- 
Cfislon  one  to  sin;  thus,  in  this  pas- 
sage, he  is  led  to  commit  sin.  See  on 
5:  29,30. 

The  solemn  caution  of  our  Saviour 
in  this  parable  is  always  applicable. 
The  instructions  of  the  Bible  are  re- 
ceived in  a  great  variety  of  ways  ;  but 
no  real  good  is  done  to  the  soul  in  re- 
spect to  salvation  unless  they  be  re- 


of  this  world  and  the  deceit- 
fulness  of  riches  choke  the 
word,  and  he  becometh  un- 
fruitful. 

23  But  he  that  received  seed 
into  the  good  ground,  is  he  that 
heareth  the  word,  and  under- 
standeth zV;  which  also  beareth 
fruit,  and  bringeth  forth,  some 
a  hundred  fold,  some  sixty, 
some  thirty. 

24  Another  parable  put  he 
forth  unto  them,  saying.  The 
kingdom  of  heaven  is  likened 
unto  a  man  which  sowed  good 
seed  in  his  field  : 

25  But  while  men  slept,  his 
enemy  came  and  sowed  tares 
among  the  wheat,  and  went  his 
way. 

26  But  when  the  blade  was 
sprung  up,  and  brought  forth 
fruit,  then  appeared  the  tares 
also. 


ceived  so  as  to  bring  forth  fruit  in  per- 
severing obedience  to  God.  Let  us 
see  to  it  that  we  are  habitually  under 
the  influence  of  religious  truth  ;  and 
that  we  are  bringing  foi-th  much 
fruit;  so  shall  we  prove  ourselves  our 
Lord's  disciples.  John  15 :  8.  Parallel 
passages,  Mark  4:  13—20.  Luke  8: 
11—15. 

24.  The  kingdom  of  heaven ;  the 
Messiah's  dispensation  ;  the  state  of 
things  under  the  government  of  the 
Messiah  on  earth. 

25.  Tares.  The  weed  expressed 
by  the  original  word  is  a  worthless 
plant,  found  in  Palestine,  which  re- 
sembles wheat  in  its  stalk.  It  infests 
grain  fields. 

26.  Then.  The  distinction  between 
genuine  wheat  and  the  weed  men- 
tioned becomes  manifest  when  the 
fruit  is  forming. 

The  explanation  of  this  parable  is 
given  by  our  Lord  in  a  subsequent 
part  of  this  chapter.    36 — 43. 


124 


MATTHEW. 


27  So  the  servants  of  the 
householder  came  and  said 
unto  him,  Sir,  didst  nol  thou 
sow  good  seed  in  thy  field? 
fi-om  whence  then  hath  it  tares  ? 

28  He  said  unto  them,  An 
enemy  hath  done  this.  The 
servants  said  unto  him,  Wilt 
thou,  then,  that  we  go  and 
gather  them  up  1 

29  But  he  said.  Nay  :  lest 
while  ye  gather  up  the  tares, 
ye  root  up  also  the  wheat  with 
them. 

30  Let  both  grow  together 
until  the  harvest:  and  in  the 
time  of  harvest  I  will  say  to  the 
reapers,  Gather  ye  together 
first  the  tares,  and  bind  them 
in  bundles  to  burn  them  : 
but  gather  the  wheat  into  my 
barn. 

31  Another  parable  put  he 
forth  unto  them,  saying,  The 
kingdom  of  heaven  is  like  to  a 
grain  of  mustard  seed,  which 
a  man  took  and  sowed  in  his 
field: 

32  Which     indeed     is     the 


31,  32.  The  design  of  the  para- 
ble in  these  verses  is,  to  show  the 
increasing  nature  of  the  Messiah's 
government  on  earth.  Its  com- 
mencement was  exceedingly  small ; 
but  it  was  to  spread  to  an  indefinite 
extent.  Compare  Dan.  2  :  44.  7:13, 
14.  ^  grain  rf  mustard  seed.  This 
is  thought  by  some  writers  not  to 
mean  the  common  mustard,  but  the 
seed  of  a  plant,  common  in  Palestine, 
having  various  resemblances  to  it,  and 
having  in  common  conversation  the 
same  name.  The  seed  and  the  plant 
answer  to  the  description  here  given 
by  our  Lord.  Compare  Mark  4  :  30 
—32. 

33.   The   design  of  the  parable  in 


least  of  all  seeds  ;  but  when 
it  is  grown,  it  is  the  greatest 
among  herbs,  and  becomcth  a 
tree,  so  that  the  birds  of  the 
air  come  and  lodge  in  the 
branches  thereof 

33  Another  parable  spake  he 
unto  them  :  The  kingdom  of 
heaven  is  like  unto  leaven, 
which  a  woman  took,  and  hid 
in  three  measures  of  meal,  till 
the  whole  was  leavened. 

34  All  these  things  spake 
Jesus  unto  the  multitude  in 
parables  :  and  without  a  parable 
spake  he  not  unto  them  ; 

35  That  it  might  be  fulfilled 
which  was  spoken  by  the 
prophet,  saying,  I  will  open  my 
mouth  in  parables ;  I  will  utter 
things  which  have  been  kept 
secret  from  the  foundation  of 
the  world. 

36  Then  Jesus  sent  the 
multitude  away,  and  went  into 
the  house ;  and  his  disciples 
came  unto  him,  saying,  Declare 
unto  us  the  parable  of  the  tares 
of  the  field. 


this  verse  is  the  same  as  that  in  the 
two  preceding  verses. 

35.  That  it  might  be  fiilfiUed,  &c. 
The  language  of  the  psalmist  (Ps.  78: 
2)  might  be  applied  to  our  Saviour's 
manner  of  teaching.  As  the  psalmist 
proposed  to  recount  God's  former 
dealings  with  his  people  not  in  a  plain, 
prosaic  style  of  declaration,  but  un- 
der the  cover  of  poetical  expression, 
which  to  some  minds  has  a  measure 
of  obscurity  as  well  as  of  interest,  so 
the  Saviour  veiled  his  instructions  un- 
der the  cover  of  parables. 

36.  Declare  unto  vs  ;  explain  to  us. 
The  Saviour  then  proceeded  minutely 
to  explain  the  parable  contained  in 
vs. 24 — 30.     From  his  explanation,  its 


CHAPTER   XUI. 


ri5 


37  He  answered  and  said  unto 
them,  He  that  soweth  the  good 
seed  is  the  Son  of  man  : 

33  The  field  is  the  world; 
the  good  seed  are  the  children 
of  the  kingdom  :  but  the  tares 
are  the  children  of  the  wicked 
one. 

39  The  enemy  that  sowed 
them  is  the  devil ;  the  harvest  is 
the  end  of  the  world  ;  and  the 
reapers  are  the  angels. 

40  As  therefore  the  tares  are 
gathered  and  burned  in  the  fire  ; 
so  shall  it  be  in  the  end  of  this 
world. 


design  appears  to  have  been,  to  cor- 
rect certain  erroneous  notions  respect- 
ing the  government  of  the  Messiah. 
There  was  a  prevalent  belief  that  the 
Messiah  was  to  act  peculiarly  in  be- 
half of  the  Jewish  nation  ;  he  showed 
them  that  his  object  was  far  more  ex- 
tensive. V.  38.  The  opinions  of  the 
mass  of  the  people  were  too  much 
limited  to  some  splendid  events  in  the 
present  life  ;  he  directed  their  atten- 
tion to  another  world,  as  affording  the 
special  object  which  he  had  in  view. 
v.  43.  They  indulged  the  notion, 
that  the  descendants  of  Abraham 
were  of  course  to  be  partakers  of  the 
Messiah's  favor  and  glory;  he  showed 
them  that  his  government  had  respect 
to  character,  and  that  it  was  solely 
by  men's  being  righteous,  or  wick- 
ed, that  they  would  be  objects  of  the 
Messiah's  favor  or  of  his  indignation. 
41—43. 

38.  The  field  is  the  world;  not  the 
world,  as  we  frequently  use  the  term, 
in  distinction  from  the  church;  but 
the  ichole  earth.  |1  Children  of  the 
kingdom;  the  subjects  of  the  Mes- 
siah, to  whom  pertain  the  blessings  of 
his  administration.  ||  Children  of  the 
wicked  one  ;  those  who  belong  to  Sa- 
tan, who  are  like  him  in  respect  to 
being  sinful. 

41.  All  things  that  offend;  literally, 
ftU  stumbling-blocks ;  that  is,  all  per- 
il* 


41  The  Son  of  man  shall  send 
forth  his  angels,  and  they  shall 
gather  out  of  his  kingdom  all 
things  that  offend,  and  them 
which  do  iniquity  ; 

42  And  shall  cast  them  into  a 
furnace  of  fire  :  there  shall  be 
wailing  and  gnashing  of  teeth. 

43  Then  shall  the  righteous 
shine  forth  as  the  sun,  in  the 
kingdom  of  their  Father.  Who 
hath  ears  to  hear,  let  him  hear. 

44  Again  :  The  kingdom  of 
heaven  is  like  unto  treasure 
hid  in  a  field  ;  the  which 
when    a    man    hath    found,    he 


sons  whose  influence  is  sinful  and  in- 
jurious. 

42.  Cast  them  into  a  furnace  of  fire; 
metaphorical  language,  employed  to 
express  the  punishment  of  the  wick- 
ed, and  adapted  to  the  image  before 
employed  —  the  tares.  See  also  25: 
41.     Rev.  20:  15. 

43.  Shine  forth  as  the  sun  ;  another 
metaphor,  showing  the  future  glory 
of  the  righteous.  Compare  Dan.  12: 
3.     Rev.  2:  28. 

Notice,  1.  The  present  state  of 
things  will  have  an  end. 

2.  Our  destiny  hereafter  will  de- 
pend upon  our  character  in  the  sight 
of  God. 

3.  The  fate  of  the  wicked  must  be 
unspeakably  awful,  v.  42. 

4.  Glorious  will  be  the  state  of  the 
righteous,  v.  43. 

5.  Being  associated  on  earth  with 
the  people  of  God  will  be  of  no  avail 
to  us  at  the  last  day,  if  our  characters 
have  not  been  like  theirs.  God  will 
sever  the  wicked  from  among  the 
righteous.  On  earth,  they  are  min- 
gled together;  but  there  will  be  an 
everlasting  separation  by  him  who 
cannot  err. 

44.  The  similitude  in  this  verse 
shows  the  inestimable  value  of  the 
blessings   bestowed   by  the   Saviour, 


126 


MATTHEW. 


hideth,  and  for  joy  thereof  goeth 
and  selleth  all  that  he  hath,  and 
buyeth  that  field. 

45  Again  :  The  kingdom  of 
heaven  is  like  unto  a  merchant- 
man, seeking  goodly  pearls; 

46  Who,  when  he  had  found 
one  pearl  of  great  price,  went 
and  sold  all  that  he  had,  and 
bought  it. 

47  Again  :  The  kingdom  of 
heaven  is  like  unto  a  net,  that 
was  cast  into  the  sea,  and  gath- 
ered of  every  kind : 

48  Which,  when  it  was  full, 
they  drew  to  shore,  and  sat 
down,  and  gathered  the  good 
into  vessels,  but  cast  the  bad 
away. 

49  So  shall  it  be  at  the  end 


They  are  preferable  to  all  other  ob- 
jects of  regard.  Nothing  should  be 
allowed  to  stand  in  the  way  of  our 
acquiring  them.  All  things  else 
ought  to  be  sacrificed  for  their  sake. 

45,  46.  The  same  thought  is  en- 
forced in  these  verses  as  in  the  pre- 
ceding. Every  thing  ought  to  be 
given  up  rather  than  not  to  acquire 
the  blessings  which  the  Saviour  pro- 
poses. 

47 — 50.  The  object  of  the  simili- 
tude in  these  verses  is  substantially 
the  same  as  in  verses  37 — 43;  name- 
ly, the  Messiah's  dispensation  has 
principal  respect  to  men's  condition 
in  another  world ;  and  the  blessings 
which  he  bestows  will  be  given  to 
the  truly  righteous,  while  the  wicked 
will  be  condemned  to  misery.  Under 
the  dispensation  of  the  Messiah  on 
earth,  the  good  and  the  bad  are  min- 
gled together  in  society;  but  there 
will  be  a  separation  according  to  the 
character  of  each.  The  parable  here, 
it  will  be  perceived,  occupies  vs.  47, 
48;  the  Saviour  explains  it  in  vs.  49, 

52.  Every  scribe.    A  scribe  among 


of  the  world :  the  angels  shall 
come  forth,  and  sever  the  wick- 
ed from  among  the  just : 

50  And  shall  cast  them  in- 
to the  furnace  of  fire:  there 
shall  be  wailing  and  gnashing 
of  teeth. 

51  Jesus  saith  unto  them, 
Have  ye  understood  all  these 
things  1  They  say  unto  him. 
Yea,  Lord. 

52  Then  said  he  unto  them, 
Therefore  every  scribe  which  is 
instructed  unto  the  kingdom  of 
heaven,  is  like  unto  a  man  that 
is  a  householder,  which  bring- 
eth  forth  out  of  his  treasure 
things  new  and  old. 

53  And  it  came  to  pass, 
that    when    Jesus   had    finished 


the  Jews  was  a  person  skilled  in  the 
Jewish  law,  and  thus  qualified  to  be  a 
religious  teacher.  The  Saviour  used 
the  word  here  in  the  general  sense  of 
religious  teacher,  with  principal  ref- 
erence to  those  instructed  by  himself. 
II  Instructed  unto  the  hingdovi  of  heav- 
en ;  taught  in  respect  to  the  Messiah's 
dispensation,  or,  as  we  say,  the  gos- 
pel, the  religion  introduced  by  the 
Saviour.  1|  Householder ;  head  of  a 
family.  |1  Things  new  and  old.  The 
Saviour  compared  a  religious  teacher 
to  a  head  of  a  family.  The  head  of  a 
family  provides  for  the  wants  of  the 
family,  and  those  wants  require  va- 
rious articles  of  food,  for  instance, 
new  articles  as  well  as  old,  served  up 
according  as  the  welfare  of  the  fam 
ily  shall  demand.  So  the  religious 
teacher,  appointed  and  qualified  to 
promote  the  spiritual  welfare  of  men, 
should  communicate  instruction  on 
the  various  topics  connected  with  re- 
ligious improvement,  and  adapted  to 
their  various  states  as  to  subject  and 
manner  of  teaching.  There  should 
be  a  mixture  of  new  thoughts  and 
old  ones;  common  topics  ought  to  b« 


CHAPTER  XIV. 


127 


tliese  parables,  he  departed 
thence. 

54  And  when  he  was  come 
into  his  own  country,  he  taught 
them  in  their  synagogue,  inso- 
much that  they  were  astonished, 
and  said,  Whence  hath  this  man 
this  wisdom,  and  these  mighty 
works  ? 

55  Is  not  this  the  carpenter's 
son?  is  not  his  mother  called 
Mary?  and  his  brethren,  James, 
and  Joses,  and  Simon,  and 
Judas  ? 

56  And  his  sisters,  are  they 

treated,  sometimes  in  this  way  and 
sometimes  in  that;  and  without  any 
affectation  of  novelty  or  originality, 
unusual  subjects  should  sometimes  be 
presented,  and  variety  be  sought  in 
order  to  impress  the  mind  with  what- 
ever truths  may  appear  to  be  de- 
manded by  the  spiritual  welfare  of 
the  people. 

54.  His  oxen  country;  more  strictly, 
the  town  in  which  he  was  brought  up, 
Nazareth.  ||  He  taught  them  in  their 
synagogue.  Mark  informs  us  (6 :  2) 
that  this  occurred  on  the  Sabbath. 

55.  Carpeyiter's  son.  Mark  says 
(6:  3),  Is  not  this  the  carpenter?  Jesus 
probably  wrought  at  the  occupation 
of  his  reputed  father,  Joseph.  |1  His 
brethren.     See  on  1 :  25. 

56.  Whence  then,  &c.  Such  un- 
common powers  as  he  manifested 
proved  him  to  be  no  common  person. 
And  yet  such  was  the  family  to  which 
he  belonged,  and  such  the  outward 
circumstances  of  himself,  that  they 
knew  not  how  to  account  for  his  being 
so  intelligent,  and  endowed  with  such 
ability  for  "  mighty  works." 

57.  They  were  offended  in  him.  To 
be  offended  in  respect  to  any  one,  is, 
in  scriptural  use,  to  be  induced  to  do 
wrong  in  respect  to  him,  to  commit 
sin  in  reference  to  him,  to  reject  him. 
Jn  him  means  in  respect  to  him.  The 
inhabitants  of  Nazareth,  by  reason  of 
the  low  state  of  Jesus'  family,   and 


not  all  with  us?     Whence  then 
hath  this  man  all  these  things  ? 

57  And  they  were  offended 
in  him.  But  Jesus  said  unto 
them,  A  prophet  is  not  without 
honor,  save  in  his  own  country, 
and  in  his  own  house. 

58  And  he  did  not  many 
mighty  works  there,  because  of 
their  unbelief. 

CHAPTER   XIV. 

AT  that   time,  Herod  the  te- 
trarch  beard  of  the  fame  of 
Jesus : 


through  ill-will  from  various  causes, 
were  induced  to  reject  his  claim  to 
be  the  Messiah.  His  appearance  and 
outward  circumstances  did  not  cor- 
respond to  what  they  thought  should 
belong  to  such  an  object  of  distinction 
as  the  Messiah,  so  that  they  were 
stumbled  in  respect  to  him.  (f  In  his 
own  country ;  his  native  place,  place 
of  residence.  For  the  parallel  passage, 
see  Mark  6  :  1 — 6. 

Notice,  1.  The  power  of  prejudice. 
vs.  54 — 57. 

2.  The  importance  of  being  candid 
in  judging,  especially  of  religious 
matters.  Let  us  yield  to  evidence. 
It  is  no  mark  of  strength  of  mind,  to 
persist  obstinately  in  our  preconceived 
notions. 

3.  The  disastrous  influence  of  un 
belief  in  hindering  the  bestowal  of 
blessings  on  our  souls,  v.  58. 

How  inexcusable  in  us,  to  refuse 
belief  in  Jesus  Christ !  Evidence  of 
his  having  been  sent  from  God,  and 
of  his  religion's  being  true,  has  been 
accumulating  a^e  after  age,  and  has 
been  increasing  in  variety  and  power. 
The  efforts  of  infidelity  have  served 
to  show  the  firmness  of  the  Christian's 
foundation. 

CHAPTER  XIV. 

1.  Herod  the  tetrarch.  This  was 
Herod   Antipas,   son   of   Herod    the 


128 


MATTHEW. 


2  And  said  unto  his  servants, 
This  is  John  the  Baptist ;  he  is 
risen  from  the  dead  ;.  and  there- 
fore mighty  works  do  show  forth 
themselves  in  him. 

3  For  Herod  had  laid  hold 
on  John,  and  bound  him,  and 
put  him  in  prison  for   Herodias' 

Great,  and  own  brother  to  Archelaus. 
2  :  22.  After  the  death  of  his  father, 
he  was  appointed  to  the  government 
of  Galilee  and  Perea,  that  is,  the  south- 
ern part  of  the  country  on  the  east 
of  the  Jordan.  He  had  the  title  of 
tctrarch.  Luke  3  :  1,  19.  9:7.  This 
word  originally  meant  a  ruler  of  a 
fourth  jiart,  of  a  kingdom,  for  instance ; 
but  it  had  lost  its  original  signification, 
and  was  applied,  as  occasion  required, 
like  any  other  general  name  of  office. 
On  account  of  Herod's  being  a  ruler, 
the  name  king  is  also  applied  to  him 
in  the  9th  verse,  and  in  Mark  6:14. 

2.  His  servants.  A  king's  officers 
and  courtiers  are  sometimes  called  his 
servants.  ||  Tkis  is  John  the  Baptist. 
Herod  had  a  great  respect  for  John 
the  Baptist,  as  an  eminently  holy  man. 
See  Mark  6  :  20.  But  in  an  evil  hour 
he  had  ordered  him  to  be  put  to  death. 
His  conscience,  doubtless,  made  him 
ever  after  uneasy ;  and  the  reports 
which  he  now  heard  respecting  Jesus 
as  an  eminent  religious  teacher,  and  as 
performing  signal  miracles,  brought 
his  crime  afresh  to  remembrance. 
There  were  prevalent,  also,  among 
the  Jews,  some  vague  opinions  con- 
cerning the  resurrection  of  some  dis- 
tinguished prophets,  in  order  to  assist 
in  the  establishment  of  the  Messiah's 
reign.  These  opinions  seem  to  have 
excited  in  his  mind  the  thought  that 
John  had  been  raised  from  the  dead, 
and  that  he  was  now  endued  with 
greater  power  than  before.  Compare 
Mark  C  :  14—16.  Luke  9 :  7—9. 

3.  Matthew  having  alluded  to  the 
death  of  John  the  Baptist,  which  had 
taken  place  some  time  before,  but 
which  he  had  not  yet  mentioned,  pro- 
ceeded to  relate  the  circumstances 
attending    that    event.     Put   him  in 


sake,  his  brother  Philip's  wife. 

4  For  John  said  unto  him, 
It  is  not  lawful  for  thee  to  have 
her. 

5  And  when  he  would  have 
put  him  to  death,  he  feared  the 
multitude,  because  they  counted 
him  as  a  prophet. 


prison.  Josephus,  the  Jewish  histo- 
rian, relates  that  John  was  imprisoned 
in  the  castle  of  Machaerus,  a  town  in 
Perea,  the  southern  part  of  the  region 
east  of  the  Jordan.  ||  For  Herodias'' 
sake,  his  brother  Philip's  icife.  The 
Philip  here  mentioned  was  not  the 
tetrarch  of  Iturea,  mentioned  by  Luke 
(3  :  l),but  another  person,  an  obscure 
son  of  Herod  the  Great,  who  was  in 
private  life,  having  been  disinherit- 
ed by  his  father.  He  is  also  named 
Herod  by  Josephus.  Herodias  was  a 
granddaughter  of  Herod  the  Great, 
and  was  married  to  her  uncle  Philip. 
She  was  afterwards  induced  to  aban- 
don Philip  and  become  the  wife  of  his 
brother,  Herod  Antipas.  To  prepare 
the  way  for  this  illegal  marriage,  Herod 
the  tetrarch  divorced  his  former  wife, 
who  was  a  daughter  of  Aretas,  king 
of  Arabia  Petrea.  Thus  there  was 
an  unusual  complication  of  guilt  in 
this  transaction.  Besides  the  conse- 
quences here  related  by  Matthew,  a 
bloody  war  was  also  provoked  between 
Herod  and  Aretas. 

4.  It  is  not  laicful.  John  had  not 
scrupled  to  declare  Herod's  conduct 
as  guilty.  It  is  possible  that  Herod, 
after  he  had  accomplished  his  designs, 
consulted  John  with  reference  to  the 
marriage,  so  as  to  obtain  some  favora- 
ble remark  from  him  that  might  avail 
to  prevent  the  censures  of  the  people. 
In  some  way,  it  happened  that  John 
had  occasion  to  express  an  opinion 
as  to  the  lawfulness  of  Herod's  pro- 
ceedings. 

5.  When  he  tcould  have  put  him  to 
death;  when,  or  though,  he  desired  to 
put  him  to  death.  ||  He  feared  the 
multitude.  He  had  reason  to  appre- 
hend, from  the  reverence  which  the 
people  cherished  for  John,  that  they 


CHAPTER   XIV. 


129 


6  But  when  Herod's  birth- 
day was  kept,  the  daughter  of 
Herodias  danced  before  them, 
and  pleased  Herod. 

7  Whereupon  he  promised, 
with  an  oath,  to  give  her  what- 
soever she  would  ask. 

8  And  she,  being  before  in- 
structed of  her  mother,  said, 
Give  me  here  John  Baptist's 
head  in  a  charger. 

9  And  the  king  was  sorry  : 
nevertheless,  for  the  oath's  sake, 

might  be  excited  to  seditious  move- 
ments, if  violence  was  exercised 
towards  him, 

C.  Tlte  daughter  of  Herodias ;  Sa- 
lome, the  daughter  of  Philip  and  He- 
rodias. 

7.  Whatsoever  she  would  ask.  Mark 
(6  :  23)  adds,  even  to  the  half  of  my 
Kingdom. 

8.  Before  instructed  of  her  mother. 
Mark  relates,  that  she  went  out  and 
inquired  of  her  mother  what  she 
should  ask.  ||  A  charger ;  a  dish,  a 
platter.  ||  John  Baptist's.  This  man- 
ner of  expression  seems  to  imply  that 
these  two  words  were  the  name  of 
John.  The  words  should  have  been 
rendered  John  the  Baptist ;  just  as  they 
are  in  11:  11. 

9.  For  the  oath's  sake.  His  oath, 
however,  was  a  rash  one,  and  surely 
ought  not  to  have  been  regarded, 
when  it  was  leading  to  murder.  Nor 
did  Herod  anticipate  so  unreasonable 
a  request.  Yet,  as  he  had  given  his 
word,  his  honor  was  committed,  and 
his  guests  doubtless  contributed  their 
influence  to  procure  a  compliance 
with  the  demand.  An  undue  regard 
for  them,  as  well  as  a  false  sense  of 
honor,  hardened  him,  so  that  he  gave 
the  unjustifiable  order.  So  true  it 
is,  that  the  fear  of  man  bringeth  a 
snare.     Prov.  29  :  25. 

10.  And  he  sent.  Mark  says  (6 : 
27),  he  sent  immediately.  The  whole 
account  implies  that  the  order  was 
immediately  executed.  This  leads  to 
the   belief,  that   Herod   was  holding 


and  them  which  sat  with  him  at 
meat,  he  commanded  it  to  be 
given  her. 

10  And  he  sent,  and  behead- 
ed John  in  the  prison. 

11  And  his  head  was  brought 
in  a  charger,  and  given  to  the 
damsel :  and  she  brought  it  to 
her  mother. 

12  And  his  disciples  came, 
and  took  up  the  body,  and 
buried  it,  and  went  and  told 
Jesus. 


this  entertainment,  not  in  Galilee,  but 
in  the  town  of  Machaerus.  It  was 
customary  for  rulers  to  have  palaces 
in  different  parts  of  their  country  for 
temporary  residence. 

11.  No  one  can  fail  to  be  struck 
with  the  appearance  of  coarseness  and 
cruelty  exhibited  in  this  verse,  so  con- 
trary to  female  delicacy. 

Topics  for  Reflection.  1.  No 
tice  the  progress  of  sin.  Herod  and 
Herodias  became  at  length  stained 
with  innocent  blood. 

2.  Notice  the  intoxicating  nature 
of  worldly  amusements.  Feasting  and 
dancing  led  the  way  to  the  murder 
of  John. 

3.  When  the  fear  of  man  rules,  to 
the  exclusion  of  the  fear  of  God,  we 
have  no  safeguard  against  crime. 
While  the  fear  of  man  may,  in  some 
circumstances,  keep  us  from  certain 
crimes  (v.  5),  it  may,  in  other  circum- 
stances, lead  us  to  those  very  crimes. 
V.  10. 

4.  Outward  refinement  is  consist- 
ent with  the  most  unbecoming  inward 
coarseness  and  cruelty. 

5.  Nothing  gives  such  true  purity 
and  elevation  to  the  character  as  does 
religion. 

12.  His  disciples  ;  John's  disciples. 
Compare  11:  2.  H  Told  Jesus.  They 
knew  he  would  sympathize  with  them, 
and  that  he  had  a  high  esteem  for  Jolm. 
Mark   (6:  21—29)  gives  the  parallel 


130 


MATTHEW. 


13  When  Jesus  heard  of  it, 
he  departed  thence  by  ship  into 
a  desert  place,  apart :  and  when 
the  people  had  heard  thereof,  they 
followed  him  on  foot  out  of  the 
cities. 

14  And  Jesus  went  forth, 
and  saw  a  great  multitude,  and 
was  moved  with  compassion 
toward  them,  and  he  healed 
their  sick. 

15  And  when  it  was  evening, 
his  disciples  came  to  him,  say- 
ing. This  is  a  desert  place,  and 
the  time  is  now  past ;  send  the 
multitude   away,  that   they   may 


13-  He  departed  thence.  This  is 
here  stated  in  immediate  connection 
with  Jesus'  having  heard  of  John's 
being  put  to  death.  Jesus  may  have 
thought  it  prudent  to  retire  awhile 
from  public  notice,  lest  the  common 
people,  excited  by  the  murder  of  John, 
might  make  commotion  against  Herod, 
and  tumultuously  set  up  himself  as 
their  king.  The  mass  of  the  people 
were  doubtless  ready  for  any  such 
movement.  They  understood  not  the 
true  nature  of  Jesus'  object ;  and 
Jesus  carefully  avoided  giving  them 
any  occasion  for  making  civil  disturb- 
ances. If  this  was  one  reason  for 
Jesus'  retiring  at  this  time,  Mark 
(6  :  30,  31)  suggests  still  another.  A 
comparison  of  the  passage  just  men- 
tioned, and  of  Luke  9  :  10,  with  the 
one  under  consideration,  shows,  that 
just  at  this  time,  the  twelve  apos- 
tles returned  from  their  mission  (10  : 
5) ;  and  Jesus  wished  to  take  them 
aside  with  himself  for  obtaining  sea- 
sonable rest  from  their  labors,  and 
doubtless  for  further  instruction  and 
spirituJ  improvement.  A  comparison 
of  this  passage  in  Matthew  with  John 
6:1,  shows,  that  Jesus  retired  to  the 
eastern  shore  of  lake  Tiberias,  that  is, 
the  sea  of  Galilee.  From  Luke,  also 
(9  :  10) ,  we  learn  more  particularly  that 
he  went  to  the  vicinity  of  Bethsaida. 
Tliere  was  a  town  of  this  name  (also 


go    into   the   villages,  ana   buy 
themselves  victuals. 

16  But  Jesus  said  unto  them. 
They  need  not  depart ;  give  ye 
them  to  eat. 

17  And  they  say  unto  him, 
We  have  here  but  five  loaves, 
and  two  fishes. 

18  He  said,  Bring  them  hith- 
er to  me. 

19  And  he  commanded  the 
multitude  to  sit  down  on  the 
grass,  and  took  the  five  loaves 
and  the  two  fishes,  and  looking 
up  to  heaven,  he  blessed,  and 
brake,   and  gave  the  loaves  to 


named  Julias)  on  the  east  of  the  sea, 
as  well  as  one  on  the  west.  Jesus 
went  "  by  ship,"  in  a  boat.  A  great 
concourse  went ''  on  foot."  |1  Into  a 
desert  place;  a  thinly -settled  place. 
See  on  3:  1. 

14.  Jesus  went  forth,  and  saw  a 
great  multitude.  By  comparing  John 
6  :  3 — 5,  it  will  appear,  that  Jesus  had 
retired  with  his  disciples  to  a  moun- 
tain ;  and  afterwards,  he  turned  his  at- 
tention to  the  multitude. 

17.  Loaves.  The  bread  used  in 
Palestine  did  not  correspond  to  our 
loaves.  The  word  cakes,  or  biscuits, 
would  agree  better  with  the  kind  of 
bread.  These  cakes  were  made  round, 
"  and  were  nine  or  ten  inches  in 
diameter.  The  unleavened  cakes 
were  not  thicker  than  a  knife,  but  the 
leavened  were  as  thick  as  a  man  s 
little  finger.  The  bread  was  not  cut 
with  a  knife,  but  broken." 

19.  To  sit  down.  The  word  in  the 
original  signifies  to  recline,  in  conform- 
ity with  the  custom  then  prevalent  of 
placmg  the  body  in  a  recumbent  pos- 
ture, when  about  to  take  a  meal. 
From  Luke  9 :  14, 15,  we  learn  that 
the  people  were  arranged  in  compa- 
nies of  fifty  ;  Mark  says  more  particu- 
larly (6  :  40),  they  were  arranged  in 
companies,  some  of  fifty  and  some  of 
a  hundred.  J]  He  blessed  ;  he  blessed 
God  for  the  food. 


CHAPTER  XIV. 


I'M 


Ms  disciples,  and  the  disciples 
to  the  multitude. 

20  And  they  did  all  eat,  and 
were  filled  :  and  they  took  up 
of  the  fragments  that  remained, 
twelve  baskets  full. 

21  And  they  that  had  eaten 
were  about  five  thousand  men, 
besides  women  and  children. 

22  And  straightway  Jesus 
constrained  his  disciples  to 
get  into  a  ship,  and  to  go 
before  him  unto  the  other 
side,  while  he  sent  the  multi- 
tudes away. 

23  And  when  he  had  sent 
the  multitudes  away,  he  went 
up  into  a  mountain,  apart,  to 
pray :  and  when  the  evening 
was  come,  he  was  there  alone. 

24  But  the  ship  was  now  in 
the  midst  of  the  sea,  tossed  with 
waves  :  for  the  wind  was  con- 
trary. 


20.  Filled.  Satisfied,  had  a  suf- 
ficiency. \\  Twelve  baskets.  The  Jews, 
when  on  a  journey,  were  in  the  habit 
of  taking  baskets  with  them,  as  there 
were  not  public  houses  provided  with 
articles  of  food,  and  as  food  not  pre- 
pared under  their  own  inspection, 
especially  if  prepared  by  Gentiles, 
might  expose  them  to  uncleanness. 

21.  Beside  ;  without,  not  including. 
As  parallel  passages,  compare  Mark 
6:  32—44.  Luke  9:  10—17.  John 
C  :  1 — 14.  That  a  very  deep  impres- 
sion was  made  on  the  multitude,  by 
this  miracle,  is  manifest  from  John 
6:  14,  15. 

22.  Constrained ;  directed,  urged. 
II  A  ship  ;  the  boat  in  which  they  had 
come  to  the  east  side  of  the  sea. 
11  Unto  the  other  side.  Mark  mentions 
j3ethsaida  as  the  place  to  which  he 
directed  them.  There  was  a  Bethsaida 
on  the  west  of  the  sea. 

23.  The  evening.  In  verse  15,  the 
tteninsr    is    mentioned,    before     the 


25  And  in  the  fourth  watch 
of  the  night,  Jesus  went  unto 
them,  walking  on  the  sea. 

26  And  when  the  disciples 
saw  him  walking  on  the  sea, 
they  were  troubled,  saying.  It 
is  a  spirit ;  and  they  cried  out 
for  fear. 

27  But  straightway  Jesus 
spake  unto  them,  saying.  Be  of 
good  cheer ;  it  is  I ;  be  not 
afraid. 

28  And  Peter  answered  him, 
and  said.  Lord,  if  it  be  thou,  bid 
me  come  unto  thee  on  the 
water. 

29  And  he  said.  Come.  And 
when  Peter  was  come  down  out 
of  the  ship,  he  walked  on  the 
water,  to  go  to  Jesus. 

30  But  when  he  saw  the 
wind  boisterous,  he  was  afraid  ; 
and  beginning  to  sink,  he  cried, 
saying.  Lord,  save  me. 

people  were  miraculously  fed.  To 
explain  this,  it  is  only  necessary  to 
remark,  that  the  Jews  reckoned  two 
evenings,  one  from  three  o'clock  un- 
til sunset,  the  other  from  sunset  till 
dark. 

25.  Fourth  ivatch.  In  the  time  of 
Christ,  the  Jews,  in  imitation  of  tha 
Romans,  divided  the  night  into  four 
watches  :  I.  Evening,  from  twilight 
to  nine  o'clock.  II.  Midnight,  from 
nine  to  twelve.  III.  Cock-crowing, 
from  twelve  to  three.  IV.  Morning, 
from  three  to  daybreak.  See  Mark 
13  :  35.  The  time  here  specified  then 
was,  as  we  should  say,  towards  morn- 
ing. The  more  ancient  Hebrews  di- 
vided the  night  into  three  watches 
I.  The  beginning,  or  first  watch, 
continuing  till  midnight.  Lam.  2  : 
19.  II.  The  middle  watch,  from  mid- 
night to  cock-crowing.  Judges  7  :  19. 
III.  The  morning  watch,  from  the 
end  of  the  second  to  the  rising  of  the 
sun.    Ex.  14:24.    1  Sam.  11:  11. 


132 


MATTHEW. 


31  And  immediately  Jesus 
stretched  forth  his  hand,  and 
cauglit  him,  and  said  unto  him, 
O  thou  of  little  faith,  wherefore 
didst  thou  doubt  1 

32  And  when  they  were  come 
into  the  ship,  the  wind  ceased. 

33  Then  they  that  were  in 
the  ship  came  and  worshipped 
him,  saying,  Of  a  truth  thou  art 
the  Son  of  God. 

34  And  when  they  were  gone 
over,  they  came  into  the  land  of 
Gennesaret. 

3-5  And  when  the  men  of 
that  place  had  knowledge  of 
him,    they    sent    out    into    all 

31.  O  thou  of  little  faith.  His  con- 
fidence in  Jesus  diminished,  when  he 
thought  of  the  boisterousness  of  the 
weather.  On  various  occasions,  Jesus 
showed  the  importance  of  a  persever- 
ing confidence  in  his  power. 

33.  Worshipped ;  bowed  down  and 
did  obeisance,  according  to  the  cus- 
tom of  the  country,  when  persons 
wished  to  show  signal  respect,  or  were 
struck  with  awe  at  the  greatness  of 
any  one.  ||  The  Son  o/  God;  the 
Messiah. 

34.  Land  of  Gennesaret;  the  name 
of  a  region  in  Gahlee,  on  the  north- 
west shore  of  the  lake  of  Tiberias, 
about  four  miles  long,  and  three 
broad.  The  more  ancient  name  was 
Cinnereth,  so  called  from  a  city  men- 
tioned in  Josh.  19 :  35.  The  sea  of 
Chinnereth  is  also  mentioned  in  Num. 
34  :  11,  which  is  the  same  as  the  lake 
of  Gennesaret,  or  the  sea  of  Galilee, 
or  the  sea  of  Tiberias.  Mark  relates 
(6 :  45),  that  the  disciples  were  to  go  to 
iJethsaida,  that  is,  on^the  west  of  the 
sea.  John  observes  (6  :  17),  that  they 
went  to,  or  towards,  Capernaum  ; 
and  Matthew,  that  "  they  came  into 
the  land  of  Gennesaret."  The  map 
of  the  country  may  explain  these 
diverse  statements.  From  Beth.saida 
on  the  east,  they  wore  to  go  to  Beth- 


that  country  round  about,  and 
brought  unto  him  all  that  were 
diseased ; 

36  And  besought  him  that 
they  might  only  touch  the  hem 
of  his  garment :  and  as  many 
as  touched  were  made  perfectly 
whole. 

CHAPTER   XV. 

THEN  came  to  Jesus  scribes 
and  Pharisees,  which  m  ere 
of  Jerusalem,  saying, 

2  Why  do  thy  disciples  trans- 
gress the  tradition  of  the  elders? 
for  they  wash  not  their  hands 
when  they  eat  bread. 


saida  on  the  west :  they  took  Caper- 
naum, in  the  way ;  then  directed  their 
course  to  Bethsaida  on  the  west, 
which  is  a  town  in  the  land  or  region 
of  Gennesaret,  where  they  at  length 
arrived. 

36.  The  hem  of  his  garment.  Com- 
pare 9 :  20 — 22.  As  parallel  passages, 
examine  Mark  6  :  45 — 56.  John  6  : 
15—21. 

Remarks.  1.  Jesus  sought  for  op- 
portunities of  private  prayer,  v.  23. 
His  spirit  needed  thus  to  be  refreshed 
and  strengthened.  What  an  example 
for  us ! 

2.  If  we  have  the  presence  and  fa- 
vor of  Jesus,  we  need  not  cherish 
fear,  however  appalling  our  outward 
circumstances  may  be.  v.  27. 

3.  Let  us  beware  of  too  highly  esti- 
mating our  measure  of  faith,  vs. 
28—30. 

4.  Notice  the  kindness  of  Jesus,  in 
rescuing  his  desponding  and  sinking 
disciple,  v.  31. 

5.  Notice  the  wonderful  power  of 
Jesus.  V.  36.  Let  us  trust  our  dis- 
eased souls  to  his  care. 

CHAPTER    XV. 
2.   The  tradition  of  the  elders.     Be- 
sides the  precepts  in  the  lawof  Mosea 


CHAPTER  XV. 


133 


3  But  he  answered  and  said 
unto  them,  Why  do  ye  also  trans- 
gress the  commandment  of  God 
by  your  tradition  ? 

4  For  God  commanded,  say- 
ing, Honor  thy  father  and  moth- 
er :  and,  He  that  curseth  father 
or  mother,  let  him  die  the  death. 

5  But  ye  say,  Whosoever 
shall  say  to  his  father  or  his 
mother,  It  is  a  gift,  by  what- 
soever thou  mightest  be  profited 
by  me ; 

6  And  honor  not  his  father 
or  his  mother,  he  shall  he  free. 
Thus   have    ye    made  the  com- 


the  Jews  were  taught  to  regard  as  sa- 
cred, and  as  of  binding  authority,  cer- 
tain traditions  which  had  been  handed 
down  from  very  remote  times.  The 
elders  were  the  ancients,  teachers  of 
former  times,  whose  decisions  and  in- 
structions formed  a  large  part  of  the 
teaching  of  the  scribes  and  Pharisees. 
Among  these  was  the  rule,  that  the 
hands  must  be  washed  before  eating, 
lest  some  uncleanness  should  be  con- 
tracted ;  for  the  food  was  taken  up  by 
the  fingers.     See  Mark  7  :  3,  4. 

3.  Transgress.  Some  of  these  tra- 
ditions led  to  a  breaking  of  God's  ex- 
press commands ;  as  the  Saviour  illus- 
trated in  the  following  verses. 

4.  God  commanded.  Ex.  20 :  12. 
21:  17. 

5.  It  is  a  gift;  that  is,  a  consecrated 
offering  to  God,  and  therefore  put  out 
of  my  power.  The  thing,  money,  for 
instance,  by  which  I  might  have  aided 
thy  necessities,  I  have  devoted  to  the 
temple,  as  a  gift  to  God. 

6.  He  shall  be  free  ;  that  is,  from  the 
command  of  God,  mentioned  in  v.  4. 
These  words  were  added  by  the  trans- 
lators so  as  to  make  the  sense  of  the 
passage  more  plain.  ||  Of  none  effect; 
annulled,  rendered  powerless.  They 
taught,  that  if  a  child  would  devote  to 
the  service  of  the  temple  what  might 
otherwise  be  employed  for  relieving 
his  parents'  necessities,  he  would  be 

VOL.  I.  12 


mandment  of  God  of  none  ef- 
fect by  your  tradition. 

7  Ye  hypocrites,  well  did 
Esaias  prophesy  of  you,  say- 
ing, 

8  This  people  draweth  nigh 
unto  me  with  their  mouth,  and 
honoreth  me  with  their  lips ; 
but  their  heart  is  far  from  me, 

9  But  in  vain  they  do  wor- 
ship me,  teaching  for  doctrines 
the  commandments  of  men. 

10  And  he  called  the  mul- 
titude, and  said  unto  them, 
Hear,  and  understand : 

11  Not  that  which  goeth  in- 


released  from  the  obligation  to  honor 
his  parents,  on  the  ground  that  the 
temple,  or,  as  we  might  say,  the  cause 
of  religion,  was  unquestionably  supe- 
rior to  any  other  claims.  See  Mark 
7 :  12.  Thus  they  directly  contravened 
an  express  statute  of  Jehovah. 

7.  Prophesy  of  you.  Is.  29:  13.  In 
the  passage  referred  to,  Isaiah  was 
speaking  of  the  nation's  character  in 
his  day.  Jesus  declared  that  what  the 
prophet  Isaiah  uttered  as  descriptive 
of  the  Jewish  nation,  was  still  applica- 
ble to  them,  particularly  to  those  Avho 
were  leaders,  as  the  scribes  and  Phar- 
isees. As  in  many  other  instances,  so 
here,  the  quotation  is  not  precisely  in 
the  words  of  the  Old  Testament  wri- 
ter ;  the  thought  is  the  object  aimed  at. 

Reflections.  1.  Let  us  take  heed 
to  the  word  of  God,  and  make  that 
our  standard  of  religious  belief  and 
practice,  v.  3. 

2.  See  how  highly  the  Saviour  esti- 
mated the  performance  of  filial  duty, 
vs.  4 — 6. 

3.  A  mere  external  show  of  piety  is 
of  little  account,  v.  8. 

4.  Let  us  be  heartily  sincere  and 
consistent  in  our  religious  profession. 
Let  the  heart  and  the  lips  agree,  vs 
8,9. 

11.  Kot  that,  &c.  That  is,  not  what 
a  man  eats,  but  what  a  man  talks  of, 


134 


MATTHEW, 


to  the  mouth  defileth  a  man  ; 
but  that  which  cometh  out  of  the 
mouth,  this  defileth  a  man. 

12  Then  came  his  disciples, 
and  said  unto  him,  Knowest  thou 
that  the  Pharisees  were  offended 
after  they  heard  this  saying  ? 

13  But  he  answered  and  said, 
Every  plant  which  my  heavenly 
Father  hath  not  planted,  shall 
be  rooted  up. 

14  Let  them  alone :  they 
be  blind  leaders  of  the  blind. 
And  if  the  blind  lead  the  blind, 
both  shall  fall  into  the  ditch. 

15  Then  answered  Peter,  and 
said  unto  him.  Declare  unto  us 
this  parable. 

16  And   Jesus   said.  Are  ye 


or  proposes  to  do,  produces  defilement. 
The  various  minute  prescriptions  in 
the  Mosaic  law  respecting  uncleanness 
had  been  abused  and  greatly  extended 
by  subsequent  teachers  ;  and  the  dis- 
tinction between  a  mere  external  or  civ- 
il uncleanness,  and  that  which  rests  on 
the  soul,  had  been  wholly  overlooked 
by  many.  To  such  an  extent  had 
this  been  carried,  that  the  most  pollu- 
ting inward  sins,  if  there  was  no  cer- 
emonial uncleanness,  were  regarded 
very  lightly,  if  at  all. 

12.  Off  elided;  took  offence,  and  were 
induced  to  think  and  speak  in  a  wrong 
manner  ;  were  rendered  indignant. 

13.  Every  plant,  &c.  The  effect 
produced  on  the  Pharisees  was  not  at 
all  surprising  to  Jesus.  It  was  what 
might  have  been  expected.  They 
taught  false  doctrines ;  and  the  teach- 
ings of  Jesus,  who  came  from  God, 
and  taught  only  the  truth,  must  cross 
their  track.  And  every  doctrine  not 
having  God  for  its  author,  must  be 
exposed  and  removed.  A  teacher  is 
in  this  verse  compared  to  a  husband- 
man, and  the  sentiments  which  he 
mcuicates,  to  plants. 

15.  Declare;  explain.  ||  This  par- 
able.     This   word    here    means    the 


also    yet     without     understand- 
ing? 

17  Do  not  ye  yet  under- 
stand, that  whatsoever  entereth 
in  at  the  mouth  goeth  into  the 
belly,  and  is  cast  out  into  the 
draught? 

18  But  those  things  which 
proceed  out  of  the  mouth  come 
forth  from  the  heart;  and  they 
defile  the  man. 

19  For  out  of  the  heart  pro- 
ceed evil  thoughts,  murders, 
adulteries,  fornications,  thefts, 
false  witness,  blasphemies. 

20  These  are  the  things 
which  defile  a  man :  but  to  eat 
with  unwashen  hands  defileth 
not  a  man. 


tceighty  sentiment  expressed  in  v.  11. 

17.  Food.  Food  received  into  the 
mouth  affects  only  the  body.  It  enters 
not  into  the  heart  (Mark  7:  19),  and 
thus  does  not  affect  the  character,  and 
consequently  has  nothing  to  do  with 
moral  cleanness  or  uncleanness. 

18.  Those  things  which  proceed  out 
of  the  mouth;  those  things  about  which 
men  talk,  and  which  they  propose  to 
do ;  those  things  which  proceed  from 
the  heart,  and  have  a  moral  quality, 
and  indicate  the  real  characters  of 
men.  It  is  from  what  exists  in  the 
heart  that  defilement  proceeds. 

19.  20.  The  principle  just  stated 
Jesus  then  illustrated.  All  sorts  of 
sin.  thing.s  wliich  really  pollute  a  man 
in  the  sight  of  God,  come  from  the 
heart.  But  to  eat  with  icasAcrfor  Avith 
unwashed  hands,  has  no  connection 
with  the  heart  in  the  sight  of  God. 
II  Evil  thoughts ;  wicked  designs,  as 
well  as  thoughts.  ||  Blasphemies  ;  ca- 
lumnious speaking.  Compare,  as  the 
parallel  passage,  Mark  7:  1 — 23. 

Practical  Hints.  1.  The  heart 
is  the  seat  of  sin.  "  Keep  thy  heart 
with  all  diligence,  for  out  of  it  are  the 
issues  of  life."     Prov.  4  :  23. 


CHAPTER  XV. 


135 


21  Then  Jesus  went  thence, 
and  departed  into  the  coasts 
of  Tyre  and  Sidon. 

22  And,  behold,  a  woman  of 
Canaan  came  out  of  the  same 
coasts,  and  cried  unto  him,  say- 
mg,  Have  mercy  on  me,  O  Lord, 
tliou  son  of  David  ;  my  daugh- 
ter is  grievously  vexed  with  a 
devil. 

23  But  he  answered  her  not 
a  word.  And  his  disciples  came 
and  besought  him,  saying,  Send 
her  away  ;  for  she  crieth  after  us. 

24  But  he  answered  and  said, 
I  am  not  sent  but  unto  the  lost 
sheep  of  the  house  of  Israel. 


2.  Peculiar  scrupulosity  about  little 
uncommanded  things  may  be  consist- 
ent with  a  deeply-depraved  heart. 

3.  Our  Lord's  instructions  were 
eminently  spiritual.  His  religion  is 
adapted  to  men  every  where  in  order 
to  fit  them  for  a  holy  heaven.  Holi- 
ness he  makes  the  sum  and  substance 
of  religion.  Without  this,  all  exter- 
nal scrupulosity  is  utterly  vain. 

21.  Tyre  and  Sidon;  cities  of  Phe- 
nicia,  in  the  north-west  part  of  Pales- 
tine.    See  on  11:  21. 

22.  A  iDoman  of  Canaan.  Canaan 
was  formerly  the  name  of  Palestine. 
See  Gen.  12  :  5,  6.  This  woman  was 
probably  descended  from  the  ancient 
inhabitants  of  the  land,  as  were 
probably  many  inhabitants  of  Pheni- 
cia.  Mark  (7:  26)  says,  that  this 
woman  was  a  Greek,  that  is,  a  Gentile, 
and  a  Syropkenician.  She  was  thus 
called,  because  she  lived  in  Phenicia, 
and  Phenicia  was  at  that  time  con- 
nected with  the  province  of  Syria 
under  the  Roman  government. 

23.  Besought  him,  that  is,  in  her 
favor,  wishing  him  to  grant  her  re- 
quest, and  let  her  go. 

24.  House  of  Israel  ;  the  Jews. 

25.  Worshipped.     See  on  2  :  2. 

26.  Cast  it  to  dogs.     This  expres- 


25  Then  came  she  and  wor- 
shipped him,  saying.  Lord,  help 
me. 

26  But  he  answered  and  said; 
It  is  not  meet  to  take  the  chil- 
dren's bread  and  to  cast  it  to 
dogs. 

27  And  she  said,  Truth, 
Lord :  yet  the  dogs  eat  of  the 
crumbs  which  fall  from  their 
masters'  table. 

28  Then  Jesus  answered  and 
said  unto  her,  O  woman,  great 
is  thy  faith :  be  it  unto  thee 
even  as  thou  wilt.  And  her 
daughter  was  made  whole  from 
that  very  hour. 


sion  did  not  have  that  harshness,  as 
used  by  the  Saviour,  which  it  would 
have  in  our  times.  Such  terms  were 
not  unfrequent  among  the  Jews,  when 
speaking  of  Gentiles.  Jesus  meant 
merely  to  convey  to  the  woman  the 
same  thought  which  he  had  expressed 
to  the  disciples ;  namely,  that  the 
present  duties  of  his  office  did  not  ex- 
tend beyond  the  people  of  the  Jews. 
He  compared  himself  to  the  master  of 
a  family,  whose  cares  are  demanded 
by  his  own  children,  and  who  is  not 
expected  to  have  a  special  solicitude 
for  others.  The  language  in  which 
he  conveyed  the  thought,  being  in  the 
form  of  a  remark,  was  milder  than  if 
it  had  been  in  the  form  of  address  to 
the  woman ;  and  it  was  probably  soft- 
ened by  some  expression  of  his  coun- 
tenance ,  or  some  peculiar  tone  of  voice. 
Nor  drd  it  contain  an  absolute  denial. 
On  the  contrary,  his  reply  was  so 
worded  as  even  to  excite  encom-age- 
ment  and  hope  in  the  woman's  mind. 
For  the  dogs  in  a  house,  though  not 
members  of  the  family,  yet  have  a 
portion  of  the  food  which  is  provided 
for  the  family.  On  this  thought  the 
woman  laid  hold. 

28.  Great  is  thy  faith ;  thy  confi- 
dence in  my  ability  and  benevolence. 
In  order  to  bring  distinctly  to  view  the 


136 


MATTHEW. 


29  And  Jesus  departed  from 
thence,  and  came  nigh  unto  the 
sea  of  Galilee  ;  and  went  up 
into  a  mountain,  and  sat  down 
there. 

30  And  great  multitudes 
came  unto  him,  having  with 
them  tliose  that  were  lame,  blind, 
dumb,  maimed,  and  many  others, 
and  cast  them  down  at  Jesus' 
feet ;   and  he  healed  them  : 

31  Insomuch  that  the  multi- 
tude wondered,  when  they  saw 
the  dumb  to  speak,  the  maimed 
to  be  whole,  the  lame  to  walk, 
and  the  blind  to  see  :  and  they 
glorified  the  God  of  Israel. 

32  Then  Jesus  called  his  dis- 
ciples %mto  him,  and  said,  I  have 
compassion  on  the  multitude, 
because  they  continue  with  me 
now  three  days,  and  have  noth- 
ing to  eat :  and  I  will  not  send 
them  away  fasting,  lest  they 
faint  in  the  way. 

33  And  his  disciples  say  unto 


strength  of  her  confidence,  Jesus  pur- 
sued the  course  here  related.  He  did 
not  mean  to  deny  her  request,  nor  to 
worry  her  mind.  The  effect  on  lier 
character,  and  on  the  disciples,  was 
doubtless  very  salutary.  That  Jesus 
did  not  intend  to  deny  her  request,  is 
manifest  from  his  bestowing  favors  at 
other  times  on  persons  not  properly 
belonging  to  the  Jewish  nation.  Com- 
pare 8 :  5—13. 

Rkmarks.  1.  Perseverance  in  pray- 
er is  necessary. 

2.  In  whatever  circumstances  we 
are,  let  us  never  suffer  our  confidence 
in  Christ  to  waver. 

3.  Humility  is  peculiarly  lovely  and 
acceptable  to  God.  v.  27. 

As  the  parallel  passage,  see  Mark 
7-24-30.  ^' 


him,  Whence  should  we  have  so 
much  bread  in  the  wilderness, 
as  to  fill  so  great  a  multitude'? 

34  And  Jesus  saith  unto 
them.  How  many  loaves  have 
ye?  And  they  said,  Seven,  and 
a  few  little  fishes. 

35  And  he  commanded  the 
multitude  to  sit  down  on  the 
ground. 

36  And  he  took  the  seven 
loaves  and  the  fishes,  and  gave 
thanks,  and  brake  the7n,  and 
gave  to  his  disciples,  and  the 
disciples  to  the  multitude. 

37  And  they  did  all  eat,  and 
were  filled  :  and  they  took  up 
of  the  broken  meat  that  was  left, 
seven  baskets  full. 

38  And  they  that  did  eat 
were  four  thousand  men,  besides 
women  and  children. 

39  And  he  sent  away  the 
multitude,  and  took  ship,  and 
came  into  the  coasts  of  Mag- 
dala. 


32.  Have  nothing  to  eat.  Not  that 
they  had  been  destitute  all  the  three 
days.  But  now,  their  supply  of  food 
was  exhausted. 

33.  Wilderness  ;  thinly-settled  place. 
See  on  3  :  1.    H  To  fill.    See  on  14  :  20. 

35.  To  sit  down;  to  recline.  The 
recumbent  posture  was  usual  at  meals. 
See  on  8:  11. 

36—38.  Compare  14:  19— 21.  As 
a  parallel  passage,  see  Mark  8  : 
1—10. 

39.  Magdala.  Mark  (8:  10)  says 
Dalmanutha.  The  two  places  were 
doubtless  contiguous,  so  that  it  might 
with  propriety  be  said  he  came  into 
the  vicinity  of  the  one  or  of  the  other. 
As  to  the  precise  situation  of  these 
towns,  we  have  not  the  means  of  cer- 
tain information.  Some  place  them 
south-east  of  the  sea  of  Galilee,  others 
on  the  west  side. 


CHAPTER   XVI. 


137 


CHAPTER   XVI. 

THE  Pharisees  also  and 
the  Sadducees  came,  and 
tempting,  desired  him  that  he 
would  show  them  a  sign  from 
heaven. 

2  He  answered  and  said  unto 
them,  When  it  is  evening,  ye 
say,  It  will  be  fair  weather  :  for 
the  sky  is  red. 

3  And  in  the  morning.  It 
will  be  foul  weather  to-day  :  for 
the  sky  is  red  and  lowering.  O 
ye  hypocrites,  ye  can  discern 
the  face  of  the  sky ;  but  can  ye 
not  discern  the  signs  of  the 
times  1 

4  A  wicked   and    adulterous 


CHAPTER  XVI. 

1.  Sadducees.  See  Introductory 
Explanations,  III.  2.  On  many 
points,  the  Sadducees  were  at  vari- 
ance with  the  Pharisees  ;  but  they  were 
both  hostile  to  Jesus.  ||  Jl  sign  from 
heaven;  a  sign,  a  token  from  above, 
from  the  sky,  in  proof  of  his  being 
the  Messiah.     See  on  12  :  38. 

2,  3.  He  ansioered,  &c.  Knowing 
that  tliey  had  an  evil  design,  Jesus 
took  occasion  to  rebuke  them  for  not 
rightly  estimating,  and  not  candidly 
admitting,  the  abundant  evidence 
which  he  had  already  given.  They 
knew  how  to  judge  respecting  the 
ordinary  appearances  of  the  sky,  so 
as  to  feel  warranted  in  predicting  a 
change  of  weather.  Yet  the  evi- 
dences which  he  had  given  of  being  the 
Messiah,  were  as  appropriate,  and,  to 
a  candid  niiud,  as  convincing,  as  those 
about  which  they  felt  no  difficulty. 
II  Ye  can  discern  ;  discriminate,  judge 
of  II  Siv7is  of  the  times  ;  marks,  evi- 
dences, which  pointed  out  those  times 
to  be  the  times  of  the  Messiah. 

4.  See  on  12:  39. 

5.  The  other  side;  of  the  sea  of 
Galilee. 

6.  Leaven.  Jesus  used  this  word 
metaphorically  to  sighify  the  doctrine 


generation  seeketh  after  a  sign  ; 
and  there  shall  no  sign  be  given 
unto  it,  but  the  sign  of  the 
prophet  Jonas.  And  he  left 
them,  and  departed. 

5  And  when  his  disciples 
were  come  to  the  other  side, 
they  had  forgotten  to  take  bread. 

6  Then  Jesus  said  unto  them, 
Take  heed  and  beware  of  the 
leaven  of  the  Pharisees  and  of 
the  Sadducees. 

7  And  they  reasoned  among 
themselves,  saying.  It  is  be- 
cause we  have  taken  no  bread. 

8  Which  when  Jesus  per- 
ceived, he  said  unto  them,  O 
ye  of  little  faith,  why  reason  ye 


of  the  Pharisees  and  Sadducees,  or 
the  sentiments  with  which  they  leav- 
ened the  people.  But  the  disciples  of 
Jesus  misapprehended  his  meaning,  as 
appears  by  tne  next  verse.  In  Mark 
8  :  15,  we  read,  "  the  leaven  of  the 
Pharisees,  and  the  leaven  of  Herod." 
The  Saviour's  object  probably  was,  to 
caution  his  disciples  against  the  in- 
sidious attempts  o^  all  kinds,  whether 
by  professedly  religious  men  or  by 
political  men,  to  pervert  their  minds. 
In  Luke  13  :  32,  Jesus  alludes  to  the 
crafty  character  of  Herod,  by  calling 
him  a/ox.  By  Matt.  22  :  16,  it  would 
appear  that  Herod  had  a  set  of  politi- 
cal friends  among  the  Jews,  called, 
from  his  name,  Herodians.  Against 
such  men,  as  well  as  against  the  Phar- 
isees and  Sadducees,  Jesus  cautioned 
his  disciples  ;  for  they  were  in  dan- 
ger, both  by  false  doctrine  and  by  the 
subtlety  of  men  in  political  power. 

7.  Because  ice  have  taken  no  bread. 
They  thought  Jesus  was  unwilling 
they  should  procure  bread  from  per- 
sons of  the  classes  named,  lest  they 
should  be  defiled  by  it ;  just  as  the 
Jews  were  in  dread  of  being  polluted 
by  food  procured  from  Gentiles. 

8.  Of  little  faith.  Had  they  placed 
a  more  thorough  confidence  in  Jesus, 


138 


MATTHEW. 


among   yourselves,    because   ye 
have  brought  no  bread  1 

9  Do  ye  not  yet  understand, 
neither  remember  the  five  loaves 
of  the  five  thousand,  and  how 
many  baskets  ye  took  up  ? 

10  Neither  the  seven  loaves 
of  the  four  thousand,  and  how 
many  baskets  ye  took  up  ? 

11  How  is  it  that  ye  do  not 
understand  that  I  spake  it  not 
to  you  concerning  bread,  that 
ye  should  beware  of  the  leaven 
of  the  Pharisees  and  of  the  Sad- 
ducees  ? 

12  Then  understood  they 
how  that  he  bade  th€7)i  not  be- 
ware of  the  leaven  of  bread,  but 
of  the  doctrme  of  the  Pharisees 
and  of  the  Sadducees. 

13  When  Jesus  came  into 
the  coasts  of  Cesarea  Philippi, 
he  asked   his   disciples,  saying. 


they  would  have  felt  how  little  occa- 
sion they  had  to  be  troubled  in  respect 
to  food.  He  then  immediately  pro- 
ceeded to  remind  them  of  what  had 
recently  taken  place  in  respect  to  the 
supplying  of  food.  See  14:  15 — 21. 
15  :  22 — 38.  Compare,  as  the  parallel 
passage,  Mark  8  :  13—21. 

Remark,  Our  past  experience  of 
God's  mercy  ought  to  give  us  confi- 
dence for  the  time  to  come.  vs.  9,  10. 

13.  Cesarea  Philippi  ;  a  city  in  the 
north  part  of  Palestine,  near  the  source 
of  the  Jordan.  It  was  formerly  called 
Paneas,  and  it  is  generally  supposed 
to  have  been  on  the  same  spot  as  the 
ancient  city  Dan.  Jiidges  18:  26 — 
29.  By  Philip  the  tetrarch  it  was  en- 
larged and  embellished,  and  in  honor 
of  the  Roman  emperor,  it  was  named 
Cesarea;  and  to  distinguish  it  from 
Cesarea  on  the  coast  of  the  Mediter- 
ranean, it  was  named  Cesarea  Philippi. 

^4.  Elias;  Elijah.     It  was  believed 


Who  do  men  say  that  I,  the  Son 
of  man,  am  ? 

14  And  they  said.  Some  say 
that  thou  art  John  the  Baptist  : 
some  Elias ;  and  others,  Jere- 
mias,  or  one  of  the  prophets. 

15  He  saith  unto  them.  But 
who  say  ye  that  I  am  1 

16  And  Simon  Peter  an- 
swered and  said.  Thou  art  the 
Christ,  the  Son  of  the  living 
God. 

17  And  Jesus  answered  and 
said  unto  him.  Blessed  art  thou, 
Simon  Bar-jona  :  for  flesh  and 
blood  hath  not  revealed  it  unto 
thee,  but  my  Father  which  is 
in  heaven. 

18  And  I  say  also  unto  thee, 
That  thou  art  Peter,  and  up- 
on this  rock  I  will  build  my 
church  :  and  the  gates  of  hell 
shall  not  prevail  against  it. 


by  some  of  the  Jews,  not  only  that 
Elijah  (Mai.  4  :  5)  would  appear  on 
earth  as  an  attendant  upon  the  Messi- 
ah, but  also,  that  others  of  the  ancient 
prophets  would  appear  as  his  as- 
sistants. 

16.  C/tW5f;  the  Messiah.  \\  Living 
God;  the  true,  the  real  God, in  oppo- 
sition to  idols. 

17.  Simon  Bar-jona;  that  is,  Si- 
mon  son   of  Jonas.     Compare   John 

I  :  42.  The  word  Bar,  when  traced 
to  its  original  language,  signifies 
son.  This  addition  was  made  to  the 
name  Simon,  in  order  to  distinguish 
him  from  others  of  the  same  name. 

II  Flesh  and  blood;  that  is,  man,  a 
human  being. 

18.  Thou  art  Peter.  Peter  is  thy 
name.  His  name  originally  and  prop- 
erly was  Simon;  and  by  way  of  dis- 
tinction, Simon  son  of  Jonas.  See 
John  1  :  42.  Very  soon  after  Jesus 
commenced  his  public  work,  he  made 
an  addition  to  Simon's  name,  which 
came  to  be  used  as  his  ordinary  name. 


CHAPTER   XVI. 


139 


19   And  I  will  give  unto  thee 
the    keys    of    the    kingdom    of 


This  name  was  characteristic  of  cer- 
tain qualities  which  Jesus  perceived 
in  Simon,  and  was  appropriate  to  the 
part  which  Simon  was  to  perform  in 
promoting  the  cause  of  Jesus.  This 
name  was  Cephas;  and  it  signified,  in 
the  language  which  Jesus  spoke,  a 
rock.  The  word  Cephas,  regarded  as 
a  proper  name  of  a  man,  could  well 
be  expressed  in  the  Greek  language 
only  by  the  name  translated  Peter. 
John  1 :  42.  Thus,  he  whose  name 
originally  was  Simon,  received  the 
additional  name  Cephas  (or  rock), 
which  is  the  same  as  Peter  in  Greek. 
II  And  upon  this  rock.  Here  the 
Saviour  alludes  to  the  radical  mean- 
ing of  the  word  Peter  ;  and  points  out 
Peter  as  a  distinguished  instrument 
in  the  building  up  of  his  church. 
The  meaning  of  the  Saviour  is  the 
same  as  we  should  judge  it  to  be,  if 
he  had  used  the  English  language, 
and  had  said  to  Peter,  Thy  name  is 
Rock,  and  upon  this  rock,  &c.  This 
method  of  speaking,  by  which  the 
same  words,  or  similarly  sounding 
words,  are  used  with  a  somewhat 
different  signification,  was  common 
among  the  Hebrews ;  and  those  who 
heard  Jesus  on  this  occasion,  v/ould 
at  once  understand  him  as  pointing 
out  Peter.  ||  /  loill  build  my  church. 
The  church  of  Christ  is  here  com- 
pared to  an  edifice,  and  Peter  to  the 
foundation  of  the  edifice.  Here  com- 
pare Eph.  2 :  20.  As  the  foundation 
is  a  most  important  part  in  respect  to 
an  edifice,  so  Peter  was  to  act  a  very 
distinguished  part  in  respect  to  the 
church.  The  history  of  Peter  fully 
justifies  what  Jesus  thus  predicted  of 
him.  He  became  a  fearless  and  suc- 
cessful champion  in  the  cause  of 
Clirist.  On  the  day  of  Pentecost, 
after  the  ascension  of  our  Lord,  he 
defended  the  cause  of  his  Master  with 
singular  clearness,  and  ability,  and 
force  of  conviction.  See  Acts  2  :  14 
— 47.  And  when  the  gospel  was  to 
be  openly  proclaimed  to  the  Gentiles, 
and  thus  the  cause  of  Christ  was  to 
be  rapidly  and  v/idely  extended,  Peter 


heaven  :     and    whatsoever    thou 
shalt    bind    on    earth,  shall    be 

was  selected  as  the  distinguished  in- 
strument of  commencing  this  great 
work.  In  this  connection,  however, 
it  is  obvious,  Peter  is  not  called  the 
rock  on  which  the  church  was  to  rest, 
to  the  exclusion  of  Christ  himself  as 
the  foundation.  The  term,  as  applied 
to  Peter,  must,  of  course,  have  a  lim- 
ited meaning.  Compared  with  Christ, 
he  was  subordinate  (1  Pet.  2:  4 — 6); 
compared  with  other  human  teachers, 
even  the  apostles,  he  was  greatly  dis- 
tinguished. It  is  the  idea,  contained 
in  this  metaphorical  language,  that 
should  occupy  our  minds;  and  not 
the  mere  language,  taken  in  all  its 
possibility  of  extent.  ||  The  gates  of 
hell  shall  not  prevail  against  it.  The 
gates  of  ancient  Eastern  cities  were 
of  great  importance.  They  were  ne- 
cessary to  the  defence  of  the  cities, 
which  were  walled  :  they  were  places 
of  much  resort,  and  no  little  expense 
was  laid  out  in  their  erection  and  fur- 
nishing. The  gates  are  sometimes 
spoken  of  as  representing  the  whole 
city,  and  might  be  regarded  as  the 
seat  of  power.  I|  Hell.  The  word  in 
the  original  here  employed,  is  equiva- 
lent to  our  expression,  "  world  of 
the  dead,"  '^  state  of  the  departed." 
Gates  of  hell,  then,  mean  powers  of 
the  lotcer  world.  Satan  was  regarded 
as  the  prince  of  death  (Heb.  2  :  14  ) 
and  when  the  regions  of  the  dead, 
or  the  lower  world,  were  spoken  of, 
particularly  in  contrast  to  the  pow- 
ers of  righteousness,  or  the  cause  of 
Christ,  Satan  and  his  hosts  would  at 
once  be  thought  of.  The  declaration 
of  Christ,  then,  was,  the  powers  of 
darkness,  Satan  and  all  his  hosts  of 
adversaries  to  my  cause,  shall  never 
prevail  to  the  subduing  or  destroying 
of  my  church.  My  church  shall  be 
victorious. 

19.  The  keys.  It  was  customary 
among  the  ancient  Hebrews,  in  fami- 
lies of  distinction,  for  a  certain  man 
t»  have  charge  of  the  household  af- 
fairs as  a  steward.  His  office  was  one 
of  much  importance  and  responsi- 
bility.    As  a  token  of  his  office,  he 


140 


MATTHEW. 


bound  in  heaven ;  and  whatso- 
ever thou  shall  loose  on  earth, 
shall  be  loosed  in  heaven. 

20  Then  charged  he  his  dis- 
ciples that  they  should  tell  no 
man  that  he  was  Jesus  the  Christ. 


bore  a  key.  In  Isaiah  22 :  22,  is  lan- 
guage showing  how  great  dignity  was 
represented  by  possessing  the  keys. 
So  in  Rev.  1:  18.  3 :  7.  \\  Kingdom  of 
heaven ;  the  Messiah's  estabhshment, 
the  new  dispensation.  The  keys  of 
the  new  dispensation  represent  the 
power  of  admitting  to  its  privileges. 
II  Thou  shall  bind  on  earth.  The 
word  translated  hind  properly  signi- 
fies forbid,  declare  unlaicful.  \\  Shall 
be  bound  in  heaven  ;  shall  be  regarded 
in  heaven  as  forbidden,  or  unlawful. 
That  is,  Thou  shalt  be  fully  qualified 
and  empowered  on  earth  to  declare 
what  is  unlawful  and  forbidden  in  re- 
spect to  the  church,  and  the  salvation 
of  men  ;  and  what  thou,  thus  quali- 
fied and  empowered,  shalt  pronounce 
forbidden,  shall  be  so  regarded  in 
heaven.  There  will  be  perfect  har- 
mony between  thy  decisions  and  the 
will  of  heaven.  ||  Thou  shalt  loose  ; 
shalt  permit,  declare  to  be  right. 
II  Shall  be  loosed  in  heaven;  shall  in 
heaven  be  regarded  as  permitted,  as 
right.  Thus  a  promise  of  full  quali- 
fication and  power  was  made  to  Peter, 
in  respect  to  establishing  the  cause 
of  Christ,  and  deciding  and  making 
known  the  fundamental  principles 
of  the  new  dispensation.  This  full 
qualification  was,  doubtless,  to  be 
granted  after  the  departure  of  Christ, 
and  at  the  time  of  the  descent  of  the 
Holy  Spirit.  The  Saviour  himself, 
the  Lord  of  the  new  dispensation,  be- 
ing then  removed  from  among  men, 
it  was  necessary  that  there  should 
be  authoritative  teachers  and  guides, 
vvho  should  be  Christ's  representa- 
tives, and  whose  decisions  on  mat- 
ters pertaining  to  doctrine  and  duty, 
should  be  ultimate,  like  the  decisions 
of  heaven.  Peter  is  here  spoken  of 
as  one  who  should  be  thus  qualified 
and  empowered.  Nor  was  Peter 
alone  intended;  for  he  spoke  only  in 


21  From  that  time  forth  be- 
gan Jesus  to  show  unto  his  dis- 
ciples, how  that  he  must  go 
unto  Jerusalem,  and  suffer  many 
things  of  the  elders,  and  chief 
priests,     and    scribes,    and     be 


the  name  of  his  brethren,  the  apos- 
tles, when  he  declared  that  Jesus  was 
the  Messiah;  and  to  the  others,  as 
well  as  to  himself,  did  the  Saviour's 
language  allude.  See  18:  18.  23:  8. 
John  20:  22,  23.  While,  then,  Peter 
was  to  sustain  a  very  signal  part  in 
establishing  the  Saviour's  cause,  he 
was  not  to  have  precedence  ir.  j>oint 
of  authority.  Accordingly,  in  the 
council  spoken  of  in  Acts,  15th  chap- 
ter, it  was  a  decision  suggested  by 
James,  that  was  adopted ;  and  on  a 
very  remarkable  occasion  (see  Gal. 
2:  11),  Paul  felt  himself  called  upon 
to  rebuke  Peter.  For  Peter,  though 
he  knew,  and  had  maintained,  the 
principles  of  the  gospel,  had  yet,  on 
the  occasion  referred  to,  through  ti- 
midity, acted  inconsistently  with  his 
avowed  principles. 

20.  That  he  was  Jesus  the  Christ. 
The  word  Jesus,  in  this  verse,  is  not 
found  in  the  best  manuscripts  of  the 
Greek  New  Testament,  and  is  be- 
lieved not  to  belong  to  the  verse. 
The  Christ  means  the  Messiah.  He 
charged  his  disciples  that  they  should 
tell  no  man  that  he  teas  the  Messiah. 
Some  special  reasons,  doubtless,  ex- 
isted in  the  mind  of  Jesus,  for  impos- 
ing this  prohibition  at  this  time.  Per- 
haps he  saw  that  no  special  advan- 
tage would  be  gained  by  their  publicly 
speaking  of  him  then  as  the  Messiah. 
The  remarks  which  he  had  just  made, 
could  not,  probably,  be  apprehended 
by  them  in  all  the  fulness  and  cor- 
rectness of  their  meaning ;  and  those 
remarks  might  become  a  ground  of 
some  improper  representations ;  for 
the  disciples  were  not  yet,  nor  for 
some  time  after,  free  from  the  ordi- 
nary expectation  of  a  glorious  earthly 
government  to  be  possessed  by  the 
Messiah. 

21.  Elders;  distinguished  nieq 
among    the    Jews,   who   were  mera 


CHAPTER  XVI. 


141 


Killed,  and  be  raised  again  the 
third  day. 

22  Then  Peter  took  him,  and 
began  to  rebuke  him,  saying,  Be 
it  far  from  thee.  Lord :  this 
shall  not  be  unto  thee. 

23  But  he  turned  and  said 
unto  Peter,  Get  thee  behind  me, 


bers  of  the  Sanhedrim,  the  greatest 
Jewish  tribunal. 

22.  Rebuke  him;  expressed  him- 
self very  earnestly,  as  it  were  in  the 
way  of  injunction,  in  opposition  to 
what  Jesus  had  said.  As  the  time 
drew  near  for  Jesus  to  be  delivered 
up  to  his  adversaries,  he  wished  to 
prepare  the  minds  of  his  disciples  for 
the  event.  They  had  hitherto  cher- 
ished very  different  ideas,  and  it  was 
surprising  to  them  to  be  informed 
that  the  Messiah  would  be  put  to 
death.  Peter,  with  his  characteristic 
ardor,  interposed,  and,  supposing,  per- 
haps, that  the  language  of  his  Master 
proceeded  from  some  temporary  fear 
of  the  Jewish  rulers,  wished  to  give 
him  a  strong  assurance  that  God 
would  not  permit  such  things  to  hap- 
pen to  him.  The  Greek  expression 
for  Be  it  far  from  thee,  is,  God  he 
propitious  to  thee,  have  mercy  on 
thee  ;  equivalent  to  God  forbid. 

23.  Get  thee  behind  me;  remove 
out  of  my  way,  be  not  an  obstacle 
to  me  in  my  path  of  duty.  Jesus 
wished  that  nothing  should  be  pre- 
sented to  his  own  mind,  or  cherished 
by  others,  in  opposition  to  what  he 
knew  was  the  divine  plan.  |1  Satan. 
This  word,  which,  with  us,  is  the 
name  of  the  devil,  was  doubtless  used, 
in  the  time  of  our  Lord,  wath  a  wider 
extent  of  meaning.  It  is  properly  a 
Hebrew  word,  which  means  adversa- 
ry, or  evil  adviser.  Thus,  in  2  Sam. 
1\)  :  22,  the  sons  of  Zeruiah  are  called 
"  adversaries,"  that  is,  evil  counsel- 
lors. The  original  Hebrew  word  for 
'•  adversaries,"'  is  Satan.  So  here,  the 
Saviour  meant  to  call  Peter  an  evil 
adviser,  for  suggesting  to  his  mind  a 
course  inconsistent  with  the  will  of 
God,  and  for  expressing   himself  in 


Satan  ;  thou  art  an  offence  unto 
me  ;  for  thou  savorest  not  the 
things  that  be  of  God,  but  those 
that  be  of  men. 

24  Then  said  Jesus  unto  his 
disciples,  If  any  man  will  come 
after  me,  let  him  deny  himself,  and 
take  up  his  cross,  and  follow  me. 


a  manner  which  in  itself  was  fitted 
to  turn  him  away  from  his  appointed 
course.  ||  An  offence  to  me;  a  stum- 
bling-block. Peter's  remark  was  un- 
pleasant to  Jesus,  because  it  was  so 
contrary  to  what  Jesus  foreknev/,  and 
because,  if  acted  on,  it  would  be  an 
occasion  of  sin.  ||  Thou  savorest  not; 
thou  dost  not  relish,  or  delight  in. 
This  sufficiently  well  expresses  the 
meaning  of  the  original.  It  might 
be  more  fully  expressed  thus  :  Thy 
views  and  feelings  on  this  point,  or 
thy  sentiments  and  disposition,  do  not 
accord  with  God's,  but  with  men's. 
Peter  spoke  like  one  who  was  antici- 
pating worldly  prosperity  and  human 
favor,  and  who  had  placed  his  hopes 
on  worldly  grandeur,  to  be  acquired 
by  the  Messiah,  rather  than  on  the 
great  spiritual  blessings  which  were 
to  result  from  the  Messiah's  coming. 

24.  Having  had  so  affecting  a  mani- 
festation of  the  low  and  earthly  views 
of  the  disciples,  and  of  their  need  of 
a  deeper  spirit  of  self-denial,  Jesus 
proceeded  to  show  them  what  temper 
of  mind  it  was  necessary  for  one  to 
possess,  who  would  be  truly  his  disci- 
ple. Will  come  after  vie;  wishes  to 
be  my  disciple.  ||  Take  7ip  his  cross. 
The  cross  was  an  instrument  of  se- 
vere and  ignominious  capital  punish- 
ment, inflicted  by  the  Romans  on 
servants,  on  robbers,  assassins,  and 
rebels.  It  was  introduced  among  the 
Jews  from  the  Romans.  A  person 
condemned  to  this  mode  of  punish- 
ment, was  also  compelled  to  carry  his 
cross  to  the  place  of  execution.  To 
tahe  up  the  cross,  then,  is  to  go  forth 
to  severe  and  ignominious  sufferings, 
even  to  the  enduring  of  death  in  most 
painful  and  shameful  forms.  The 
meaning  of  the  Saviour  is,  that  a  dis* 


143 


MATTHEW. 


25  For  whosoever  will  save 
his  life  shall  lose  it :  and  who- 
soever will  lose  his  life  for  my 
sake  shall  find  it. 

26  For  what  is  a  man  prof- 
ited, if  he  shall  gain  the  whole 
world,   and  lose  his  own  soul  ? 

ciple  of  his  must  hold  himself  ready 
to  bear,  out  of  regard  to  him,  any 
sort  and  any  extent  of  suffering  and 
shame.  ||  Follow  me.  Jesus  had  been 
reviled,  and  was  yet  to  be  more  re- 
viled, and  to  suffer  extreme  anguish. 
His  disciples  must  possess  the  same 
spirit,  and  be  willing,  in  the  way  of 
suffering,  to  follow  a  suffering  Master. 

25.  Will  save  his  life.  In  this  con- 
nection, the  word  life  is  used  in  a 
twofold  signification ;  namely,  as  re- 
ferring to  mortal  life  and  to  immortal 
life  ;  to  life  here  and  to  life  hereafter. 
II  Shall  lose  it ;  that  is,  his  life.  Who- 
ever, in  times  of  trouble  respecting 
the  cause  of  the  Messiah,  shall  tim- 
idly shrink  from  avowing  attachment 
to  me,  and,  in  order  to  escape  death, 
and  to  preserve  his  life,  shall  decline 
to  follow  me,  will  yet  lose  his  life,  that 
is,  in  the  higher  sense.  Though  he 
may  save  his  life  here,  yet  he  will, 
by  such  a  course,  lose  it  hereafter. 
And,  on  the  other  hand,  he  who  haz- 
ards, or  loses,  his  life  here,  in  conse- 
quence of  his  being  my  disciple,  shall 
secure  it  hereafter,  that  is,  shall  have 
his  soul  saved,  shall  secure  immortal 
life. 

26.  The  Saviour  then  encouraged 
his  disciples  to  the  endurance  of  trials, 
by  directing  their  thoughts  to  the  life 
hereafter,  as  immensely  outweighing 
all  objects  that  might  appear  valua- 
ble on  earth.  His  own  soul.  In  the 
original,  his  ovm  life,  just  as  in  the 
preceding  verse.  The  language  of 
this  verse  was  probably  proverbial, 
and  capable  of  being  applied  either  to 
the  life  here  or  to  the  life  hereafter, 
as  the  connection  would  indicate.  It 
would  indeed  be  a  poor  bargain  to 
gain  this  world  at  the  expense  of  los- 
ing our  mortal  life ;  for  what  recom- 
pense should  we  then  enjoy  for  all  our 
toil  i  But  how  much  worse  to  lose  our 


or  what  shall  a  man  give  in  ex 
change  for  his  soul? 

27  For  the  Son  of  man  shall 
come  in  the  glory  of  his  Father, 
with  his  angels,  and  then  he 
shall  reward  every  man  accord- 
ing to  his  works. 


life  hereafter,  by  the  endeavor  to  gain 
the  present  world !  Doubtless  the  Sa- 
viour had  in  mind  the  loss  of  eternal 
life.  II  What  shall  [can]  a  man  give 
in  exchange  for  his  soul  ?  What  can 
a  man  give  in  order  to  have  his  life 
restored  to  him,  when  once  it  is  lost.'' 
Such  an  inquiry  may  be  applied  either 
to  this  life  or  to  the  life  which  is  to 
come.  Of  course,  the  immediate  ref- 
erence of  the  Saviour  was  to  the  life 
hereafter. 

27.  For  the  Son  of  man  shall  come, 
&c.  Compare  25  :  31.  The  Saviour 
referred  to  the  final  judgment.  ||  In 
the  glory  of  his  Father ;  in  divine 
majesty,  with  the  power  of  God,  in 
supreme  power.  Since  there  is  to  be 
a  day  of  judgment,  in  which  every  man 
will  receive  a  recompense  according 
to  his  deeds,  how  important  that  we 
should  act  with  habitual  reference  to 
it,  and  not  be  induced,  by  tempta- 
tions and  sufferings  on  earth,  in  the 
cause  of  Christ,  to  decline  following 
him  !  Such  was  the  Saviour's  idea ; 
and  it  clearly  shows  that,  in  the  pre- 
ceding verses,  he  was  speaking  of  the 
life  hereafter  as  in  danger  of  being  lost, 
by  a  solicitude  to  save  the  life  here. 

As  parallel  with  Matt.  16  :  21—28, 
see  Mark  8 :  31—38.  Luke  9  :  22—27. 

Remark.  The  solemn  cautions  of 
our  Saviour,  though  peculiarly  need- 
ed by  the  disciples  to  whom  they  were 
first  addressed,  will  be  applicable  in 
all  ages.  His  religion  remains  the 
same,  and  the  hearts  of  men  are  the 
same,  as  when  he  was  on  earth.  Dif- 
ferent outward  circumstances  increase 
or  diminish  the  dangers  to  our  spirit- 
ual welfare. 

Consider,  1.  In  matters  of  reli- 
gion, our  own  judgment  and  feelings 
must  not  be  made  a  standard.     The 


CHAPTER  XVII. 


143 


28  Verily  I  say  unto  you, 
There  be  some  standing  here 
which  shall  not  taste  of  death, 
till  they  see  the  Son  of  man 
coming  in  his  kingdom. 

CHAPTER  XVII. 

AND  after  six  days,  Jesus 
taketh  Peter,  James,  and 
John  his  brother,  and  bringeth 
them  up  into  a  high  mountain, 
apart, 


will  of  God  must  govern,  and  we 
ought  cheerfully  to  conform  to  his  will. 
It  is  not  according  to  the  plan  of  God, 
that  worldly  greatness  shall  be  sought 
or  expected  by  his  people,  vs.  22,  23. 

2.  Self-denial  is  essential  to  being  a 
disciple  of  Christ.  The  spirit  of  self- 
denial,  proceeding  from  love  to  Christ, 
and  supreme  regard  to  his  authority, 
is  to  have  no  limits  ;  we  must  be  ready 
to  sacrifice  even  our  lives,  rather  than 
be  willing  to  renounce  him.  v.  24. 

3.  We  ought  always  to  act  in  view 
of  the  final  judgment,  and  the  eternal 
state  of  men.  Such  a  view  will  dimin- 
ish the  power  of  temptation,  and  arm 
us  with  vigor  in  the  endurance  of 
trials. 

4.  How  valuable  is  the  soul !  Eve- 
ry thing  ought  to  be  hazarded,  every 
thing  ought  to  be  endured,  rather  than 
to  lose  our  souls. 

28.  Taste  of  death ;  die.  ||  Coming 
in  his  kingdom;  in  his  royalty,  as  the 
King  Messiah,  in  the  manifestation  of 
glorious  power.  This  manifestation 
was  to  occur  during  the  lifetime  of 
some  who  were  then  present.  Our 
minds  are  hence  directed  to  the  de- 
struction of  Jerusalem  and  the  ter- 
mination of  the  Jewish  state,  which 
occurred  between  thirty  and  forty 
years  from  this  time  ;  and  which  opera- 
ted signally  to  the  establishment  and 
spread  of  Christianity. 

CHAPTER   XVII. 
1.  A  high  mountain.     The  name  of 


2  And  was  transfigured  be- 
fore them :  and  his  face  did 
shine  as  the  sun,  and  his  rai- 
ment was  white  as  the  light. 

3  And,  behold,  there  appeared 
unto  them  Moses  and  Elias  talk- 
ing with  him. 

4  Then  answered  Peter,  and 
said  unto  Jesus,  Lord,  it  is  good 
for  us  to  be  here :  if  thou  wilt, 
let  us  make  here  three  taberna- 
cles, one  for  thee,  and  one  for 
Moses,  and  one  for  Elias. 


the  mountain  spoken  of  is  not  known. 
It  has  frequently  been  supposed  to 
be  Tabor,  but  without  sufficient  au- 
thority. In  the  preceding  chapter 
(v.  13),  we  read  of  Jesus  being  near 
to  Cesarea  Philippi.  The  mountain 
might  have  been  in  the  neighborhood 
of  that  city.  To  that  mountain  Jesus 
had  retired  for  prayer.  See  Luke 
9:  28. 

2.  Transfigured;  underwent  a  re- 
markable change  in  his  appearance, 
as  is  expressed  in  the  following  words 
of  the  verse. 

3.  Elias ;  the  prophet  Elijah.  The 
conversation  of  Moses  and  Elijah  with 
Jesus  was,  according  to  Luke  9:  31, 
respecting  his  death,  which  was  soon 
to  occur  at  Jerusalem.  The  interview 
with  those  long  since  departed  saints 
must  have  been  refreshing  to  the  mind 
of  Jesus,  in  view  of  his  anticipated 
sufferings.  Even  he  would  be  con- 
soled and  strengthened  by  a  visit  from 
those  who,  like  himself,  had  come  on 
divine  errands  to  men,  and  who  could 
so  deeply  sympathize  with  him,  both  in 
respect  to  his  sorrows  and  in  respect 
to  the  glory  that  should  follow. 

4.  TaiernacZc5  ;  booths,  made  most- 
ly of  branches  of  trees.  Mark  (9 :  6) 
and  Luke  (9  :  33)  say,  that  Peter  knew 
not  what  he  was  saying.  The  disci- 
ples were  taken  by  surprise;  and 
without  stopping  calmly  to  reflect, 
Peter  gave  utterance  to  his  first  emo- 
tions. When  under  the  first  influence 
of  sudden  astonishment,  a  person  often 
scarcely  knows  what  he  says.    Besides, 


144 


MATTHEW. 


5  While  he  yet  spake,  be- 
hold, a  bright  cloud  overshad- 
owed them  :  and,  behold,  a  voice 
oat  of  the  cloud,  which  said. 
This  is  my  beloved  Son,  in 
whom  I  am  well  pleased  :  hear 
ye  him. 

6  And  when  the  disciples 
heard  zV,  they  fell  on  their  face, 
and  were  sore  afraid. 

7  And  Jesus  came  and  touch- 

the  disciples  were  scarcely  awakened 
from  sleep.     Luke  9  :  32. 

5.  A  bright  cloud  overshadowed 
them.  The  splendor  that  was  reflected 
from  the  cloud  probably  overspread 
the  whole  company  ;  but  from  the  lan- 
guage in  the  original  of  Luke  9  :  34 , 
it  would  seem,  that  the  heavenly 
visitants  entered  into  the  body  of  the 
cloud  ;  and  that  from  within  the  cloud, 
in  the  hearing  of  the  disciples  without, 
proceeded  the  sound  of  the  words, 
This  is  my  beloved  Son,  &c.  ||  /  am 
tcell  'pleased.  It  was  in  immediate 
connection  with  conversation  respect- 
ing the  death  of  Jesus,  that  this  dec- 
laration was  made.  Compare,  here, 
John  10:  17. 

6.  Sore  afraid;  exceedingly  afraid. 
Such  an  unusual  manifestation  filled 
them  with  amazement  and  dread. 

9.  Tell  the  vision  to  no  man.  The 
people  were  not  yet  sufficiently  in- 
formed respecting  the  true  nature  of 
the  Messiah's  reign,  to  be  told  of  what 
had  taken  place.  They  would  proba- 
bly have  made  a  wrong  use  of  it,  re- 
garding it  as  a  signal  that  the  Mes- 
siah's glorious  earthly  reign  had  com- 
menced, and  therefore  holding  them- 
selves in  readiness  to  engage  in  civil 
disturbances.  Nor  were  the  disciples 
as  yet  so  free  froin  the  expectation  of 
an  earthly  reign,  as  to  be  qualified  to 
speak  publicly  on  the  event  which 
had  occurred.  ||  Until  the  Son  of  man 
he  risen,  &c.  From  Mark  9  :  10,  it 
appears,  that  the  disciples  did  not 
know  how  to  understand  what  Jesus 
said  respecting  "  rising  from  the  dead." 
Like  the  Jews,  in  general,  they  were 


ed  them,    and  said,  Arise,  ana 
be  not  afraid. 

8  And  when  they  had  liftetl 
up  their  eyes,  they  saw  no  man, 
save  Jesus  only. 

9  And  as  they  came  down  from 
the  mountain,  Jesus  charged 
them,  saying,  Tell  the  vision 
to  no  man,  until  the  Son  of 
man  be  risen  again  from  the 
dead. 


laboring  under  much  ignorance  and 
misapprehension  respecting  the  Mes- 
siah ;  but  Jesus  was  gradually  prepar- 
ing them  for  what  was  to  take  place. 
As  parallel  passages,  read  Mark  9 : 
2—10.     Luke  9:28—36. 

The  scene  on  the  mount  of  transfig- 
uration made  a  very  deep  impression 
on  the  disciples  who  witnessed  it.  Af- 
ter the  Saviour's  ascension,  and  when, 
by  the  descent  of  the  Holy  Spirit,  they 
were  fully  enlightened  and  fitted  for 
their  work,  they  doubtless  regarded 
this  scene  as  one  of  exceeding  interest 
and  importance.  See  2  Pet.  1: 16 — 18. 
That  what  took  place  on  the  mount 
was  no  illusion,  but  a  solemn  reality, 
and  was  an  event  of  no  ordinary  mag- 
nitude in  the  life  of  Jesus,  is  manifest 
from  the  allusion  to  it  which  Peter 
makes  in  the  passage  referred  to. 

Remark.  We  must  not  fail  to  no- 
tice here,  that  the  glorious  scene  on 
the  mount  took  place  in  connection 
with  prayer.  God  is  peculiarly  near 
to  us,  when  we  are  sincerely  and  sol- 
emnly engaged  in  prayer.  He  often 
manifests  himself  to  the  soul,  shedding 
abroad  his  love,  imparting  glorious 
views  of  his  own  character  and  of 
heaven,  strengthening  us  for  the  en- 
durance of  trials,  and  preparing  us  for 
unexpected  events,  whether  of  sorrow 
or  of  joy.  When  we  are  anticipating 
events  adapted  to  try  our  faith  and 
patience,  not  only  is  special  prayer 
seasonable,  but  we  are  encouraged  to 
hope  that  God  will  make  special  mani- 
festations of  his  love  and  power,  and 
prepare  us  to  pass  tlirough  our  trials 


CHAPTER  XVU. 


145 


10  And  his  disciples  asked 
him,  saying,  Why  then  say  the 
scribes,  that  Elias  must  first 
come? 

11  And  Jesus  answered  and 
said  unto  them,  Elias  truly 
shall  first  come,  and  restore  all 
things : 

12  But  I  say  unto  you,  That 
Elias  is  come  already,  and  they 
knew  him  not,  but  have  done 
unto  him  whatsoever  they  listed: 
likewise  shall  also  the  Son  of 
man  suffer  of  them. 

13  Then  the  disciples  under- 
stood that  he  spake  unto  them 
of  John  the  Baptist. 

14  And  when  they  were 
come  to  the  multitude,  there 
came  to  him  a  certain  man 
kneeling  down  to  him,  and 
saying, 

15  Lord,  have  mercy  on  my 


in  such  a  manner  as  will  adorn  reli- 
gion and  render  us  useful. 

10.  Wliy  then,  &c.  Elias,  that  is, 
Elijah,  had  just  made  his  appearance 
to  Jesus  ;  and  Jesus  had  forbidden 
the  disciples  to  say  any  thing  on  the 
subject.  It  was  a  common  opinion, 
taught  by  the  scribes,  that  Elijah,  the 
ancient  prophet,  was  to  appear  and 
give  assistance  to  the  Messiah.  11: 
14.  IG  :  14.  Since  he  had  now  ap- 
peared, the  disciples  may  have  thought, 
that  this  was.  in  part  at  least,  the  ap- 
pearing which  was  expected ;  but  as 
they  were  forbidden  to  say  any  thing 
publicly  about  it,  they  could  not  v/ell 
reconcile  this  prohibition  with  the  re- 
ceived doctrine.  Hence  they  asked. 
Will)  then  say  tiie  scribes  ?  Are  they 
right  or  wrong  in  this  opinion .-' 

11.  Elias  truly  shall  first  come; 
tliat  is,  it  is  indeed  according  to  the 
divine  plan  that  Elias  should  precede 
the  Messiah.  IMal.  4  :  5.  ]|  Restore  all 
things ;  bring  back  the  former  state 

vor.  1.    ^  13 


son  ;  for  he  is  lunatic,  and  sore 
vexed,  for  ofttimes  he  falleth 
into  the  fire,  and  oft  into  the 
water. 

16  And  I  brought  him  to  thy 
disciples,  and  they  could  not 
cure  him. 

17  Then  Jesus  answered  and 
said,  O  faithless  and  perverse 
generation,  how  long  shall  I  be 
with  you  1  how  long  shall  I  suf- 
fer you  1  Bring  him  hither  to 
me. 

18  And  Jesus  rebuked  the 
devil,  and  he  departed  out  of 
him :  and  the  child  was  cured 
from  that  very  hour. 

19  Then  came  the  disciples 
to  Jesus,  apart,  and  said,  Why 
could  not  we  cast  him  out? 

20  And  Jesus  said  unto 
them.  Because  of  your  unbe- 
lief: for  verily  I   say   unto  you, 


of  things.  The  Jews,  in  general, 
cherished  the  opinion,  that,  in  con- 
nection with  the  coming  of  Elijah, 
there  would  be  a  renewal  of  the  Jew- 
ish commonwealth,  or  a  restoration  to 
i-ts  former  power  and  splendor.  The 
right  view  was,  that  the  e-xpected 
Elias  would  be  sent  to  effect  a  radical 
reformation  among  the  people,  and 
thus  to  restore  such  a  righteous  state 
of  things  as  existed  in  the  purest  ages 
of  the  nation. 

\2.  Knew  him  not ;  they  knew  not 
John  the  Baptist  as  the  predicted  Elias. 
They  recognized  him  not  in  his  true 
character,  nor  did  justice  to  him. 
Compare  Mark  9:  11—13.  \\  They 
listed ;  they  chose. 

15.  Lunatic.     See  on  4  :  24. 

17.  Faithless  and  perverse  genera- 
tion; an  exclamation  which  was  ap- 
plicable to  all  the  company,  more  or 
less,  and  was  intended  to  convey  a  re- 
buke both  to  the  disciples  and  to  the 
multitude. 

20.  Because  of  your  uvhelief.    From 


146 


MATTHEW. 


If  ye  Ijave  faith  as  a  grain  of 
mustard  seed,  ye  shall  say  unto 
this  mountain,  Remove  hence, 
to  yonder  place;  and  it  shall  re- 
move ;  and  nothing  shall  be  im- 
possible unto  you. 

21  Howbeit,  this  kind  goeth 
not  out,  but  by  prayer  and  fasting. 

22  And  while  they  abode  in 
Galilee,  Jesus  said  unto  them. 
The  Son  of  man  shall  be  be- 
trayed into  the  hands  of  men  : 

23  And  they  shall  kill  him, 
and   the  third   day  he  shall   be 

Mark  9  :  14,  we  learn  that  the  scribes 
had  been  disputing  with  the  disciples 
during  the  absence  of  their  Master. 
It  is  likely  that  the  scribes  were  dis- 
puting in  reference  to  Jesus,  and  to 
the  power  of  w^orking  miracles ;  and  by 
casting  suspicions  and  surmises,  and 
suggesting  doubts,  they  had  produced 
a  distrustful  state  of  mind  in  the  dis- 
ciples. One  Avho  believes  the  truth 
may  have  his  mind  shaken  for  a  time 
by  hearkening  to  objections,  especially 
if  skilfully  and  slyly  presented.  |1  ^s 
a  grain  of  mustard  seed;  that  is,  a 
very  small  degree  of  faith.  The  mus- 
tard seed  was  regarded  as  the  smallest 
of  seeds.  See  13:  32.  ][  Nothing  shall 
be  impossible  ;  by  cherishing  a  stead- 
fast faith,  you  will  be  able  to  accom- 
plish any  miracles  which  your  official 
station  requires ;  you  will  never  be 
foiled. 

21.  By  prayer  and  fasting.  By 
such  religious  exercises,  love  to  God 
and  confidence  in  his  promises  would 
be  greatly  increased  ;  and  only  to  so 
strong  a  faith  as  would  be  nourished 
by  such  religious  exercises,  would 
this  species  of  adversaries,  would  these 
demons  yield.  Mark  (9  :  14 — 29)  gives 
an  account  of  this  transaction  more 
particular  and  highly  interesting,  es- 
pecially as  developing  tlie  feelings  of 
the  anxious  father,  and  showing  the 
high  value  of  faith  in  order  to  the  re- 
ception of  blessings.  Comp^nN  also. 
Luke  9  :  37—43. 


raised   again.      And   they  were 
exceeding  sorry. 

24  And  when  they  were 
come  to  Capernaum,  they  that 
received  trihute-m ojiey^  came  to 
Peter,  and  said.  Doth  not  your 
Master  pay  tribute? 

25  He  saith,  Yes.  And  when 
he  was  come  into  the  house, 
Jesus  prevented  him,  saying, 
What  thinkest  thou,  Simon?  of 
whom  do  the  kings  of  the  earth 
take  custom  or  tribute  ?  of  their 
own  children,  or  of  strangers? 


Remark.  By  keeping  our  minds 
habitually  directed  to  the  promises  of 
God,  rather  than  to  any  difficulties 
which  may  beset  us,  our  faith  will 
become  stronger,  our  happiness  more 
abiding,  and  our  ability  to  be  useful 
much  greater,  t.  20. 

22,  23.  Mark  observes  (9 :  30)  that 
Jesus  at  this  time  purposely  kept  him- 
self from  the  multitude.  He  was 
wishing  to~  prepare  the  minds  of  his 
disciples  for  the  trying  events  which 
were  soon  to  occur.  Compare  Mark 
9  :  30—32.  Luke  9 :  43—45. 

24.  They  that  receive  tribntf..  The 
tribute  here  spoken  of  was  the  yearly 
payment  of  a  half  shekel  from  every 
adult  Jew,  for  the  support  of  the  tem- 
ple, originating  from  the  requisition 
in  Ex.  30  :  12-16.  The  Greek  word 
here  rendered  tribnte,  is  the  name  of 
a  coin  equal  to  a  Jewish  half  shekel, 
and  amounting  to  about  twenty-eight 
cents  of  our  money.  [[  Doth  not  your 
Master  -pay  iribvte  ?  It  has  been  sup- 
posed, though  there  is  no  positive  evi- 
dence, that  the  religious  teachers 
among  the  Jews  were  exempted  from 
this  tax,  but  that  they  usually  paid  it, 
as  a  proof  of  their  regard  for  religion. 

25.  Jesus  jyrexented  him;  that  is, 
anticipated  him,  commenced  speaking 
on  the  subject  before  Peter  had  time 
to  inibrm  him  of  the  question  that  hnd 
been  proposed.  The  word  pretent.  in 
the  Bible,  mean.s  to  be  hrforc,  to  oo  he 


CHAPTER  XVlll. 


147 


26  Peter  saith  unto  him,  Of 
strangers.  Jesus  saith  unto  him, 
Then  are  the  children  free. 

27  Notwithstanding,  lest  we 
should  offend  them,  go  thou  to 
the  sea,  and  cast  a  hook,  and 
take  up  the  fish  that  first  cometh 
up  :  and  when  thou  hast  opened 
his  mouth,  thou  shaft  find  a  piece 
of  money  :  that  take,  and  give 
unto  them  for  me  and  thee. 


A 


CHAPTER  XVIII. 

T  the  same  time  came  the 
disciples  unto   Jesus,   say- 


fore,  or  to  anticipate,  [j  Of  their  own 
children,  or  of  strangers  ?  that  is,  from 
members  of  their  own  family,  from 
their  own  sons,  or  from  persons  not 
belonging  to  the  family  ? 

26.  On  the  principle  just  acknowl- 
edged, then,  a  king's  sons  would  be 
regarded  as  free  from  the  taxes  which 
were  required  for  the  support  of  the 
king  and  his  household.  Now,  the 
temple  was  the  house  of  God,  the 
great  King;  and  the  half  shekel  tax 
was  devoted  to  the  support  of  the 
temple,  and  professedly  to  the  honor 
of  the  great  King.  Jesus  was  this 
King's  son;  of  him,  then,  the  tax  ought 
not,  on  the  principle  above  stated,  to 
be  demanded. 

27.  Skmdd  offend  them  ;  should  give 
tliem  occasion  to  speak  reproachfully 
and  sinfully.  1|  A  piece  of  money  ;  in 
the  original,  a  stater,  the  name  of  a 
coin  equivalent  to  a  shekel.  It  is  well 
to  observe,  that  in  all  matters  pertain- 
ing to  the  ordinary  duties  of  a  citizen, 
Jesus  wished  to  be  blameless.  Even 
exictions  wiiich  had  become  grossly 
perverted,  he  did  not  resist,  from  a 
regard  to  peace  and  blamelessness. 
He  was  establishing  a  religion  which 
would  work  a  silent  cure  for  all  evils  ; 
and  without  attacking  all  the  impro- 
prieties wliich  existed,  he  enforced 
principles  which  would  ultimately 
correct  them. 


ing.  Who  is  tlie  greatest  in  the 
kingdom  of  heaven? 

2  And  Jesus  called  a  little 
child  unto  him,  and  set  him  in 
the  midst  of  them, 

3  And  said,  Verily  I  say 
unto  you.  Except  ye  be  convert- 
ed, and  become  as  little  chil- 
dren, ye  shall  not  enter  into  the 
kingdom  of  heaven. 

4  Whosoever,  therefore,  shall , 
humble  himself  as  this  little  child, 
the  same  is  greatest  in  the  king- 
dom of  heaven. 

5  And    whoso   shall   receive 

CHAPTER  XVm. 
1.  M  the  same  time.  Reference 
may  be  had  to  the  time  of  the  event 
just  related.  In  Mark  9:  33,  mention 
is  made  of  the  disciples  having  con- 
versed on  the  icaij,  that  is,  to  Caper-, 
naum,  where  they  now  were.  |j  Came 
the  disciples  to  Jesus.  According  to 
Mark  9:  33,  <fec.,  the  question  men- 
tioned by  Matthew  was  discussed 
among  the  disciples  while  they  were 
on  the  way  ;  and  when  they  had  come 
into  the  house,  Jesus  inquired  of  them 
what  they  had  been  disputing  about. 
But  they  held  their  peace.  Probably, 
after  remaining  silent  a  short  time, 
they  came  up  to  Jesus,  as  Matthew  re- 
lates, and  proposed  the  question,  Who 
is  the  greatest  in  the  kingdom  of  heav- 
en ?  They  meant.  Who  shall  have  the 
principal  honors,  the  chief  offices,  in 
the  Messiah's  earthly  government .'' 
Perhaps  the  remarks  of  Jesus  to  Peter, 
in  IG:  18,  19,  and  his  having  taken 
Peter,  James,  and  John,  apart,  17:  1, 
gave  rise  to  this  inquiry. 

3.  Except  xje  he  converted;  turned 
from  this  worldly,  aspiring  disposition. 
II  Become  as  little  children ;  not  as- 
piring, seeking  for  great  things,  but 
modest,  humble.     |j  Ye  shall  not  enter j 

-&c.;    ye  shall  not  be  regarded  as  be- 
longing to  the  Messiah's  kingdom. 

4.  Greatest,  &c.  True  humility  is 
the  ground  on  which  the  blessings  and 
rewards  of  the  divine  kingdom  will  be 


148 


MATTHEW. 


one  such  little  child  in  my 
name,  receiveth  me. 

6  But  whoso  shall  offend  one 
of  these  little  ones,  which  be- 
lieve in  me,  it  were  better  for 
him  that  a  millstone  were  hanged 
about  his  neck,  and  that  he 
were  drowned  in  the  depth  of 
the  sea. 

7  Woe  unto  the  world,  be- 
cause of  offences!  for  it  must 
needs  be  that  offences  come; 
but  woe  to  that  man  by  whom 
the  offence  cometh : 

8  Wherefore,  if  thy  hand  or 
thy  foot  offend  thee,  cut  them 
ofi',  and  cast  them  from  thee: 
it   is    better   for   thee   to   enter 

distributed.  To  be  little  in  your  own 
eyes  is  the  way  to  be  great  in  the 
esteem  of  the  Messiah. 

5.  In  iny  name ;  on  my  account,  as 
my  disciple.  By  comparing  the  par- 
allel passage  in  Mark  9:38,  it  will 
appear,  that  the  conversation  between 
Jesus  and  the  disciples  now  took  a 
different  turn.  Mark  relates  that  just 
at  this  point,  John  recollected  an 
event  which  had  lately  occurred. 
Some  of  the  disciples  had  met  with  a 
mp^n  who  was  casting  out  demons  in 
the  name  of  the  Messiah ;  and  because 
he  was  not  of  their  company,  and  did 
not  follow  them,  they  endeavored  to 
restrain  him.  Jesus  disapproved  of 
their  conduct,  and  took  occasion  from 
this  circumstance  to  explain  how  they 
ought  to  feel  and  to  act  towards  all 
who  acknowledged  him. 

G.  Offend ;  cast  a  stumbling-block 
in  the  way ;  treat  one  so  as  to  alien- 
ate him  from  me.  ||  These  little  ones  ; 
an  expression  equivalent  to  disciples. 
See  on  10 :  42.  Reference  is  had 
here  not  to  age,  but  to  the  relation 
sustained  to  the  Messiah  as  the  great 
Teacher;  little  ones  being  the  con- 
trasted term ;  as  disciples  are  con- 
trasted with  Teacher. 

7.    Offences;    occasions  of  sin  and 


into  life  halt  or  maimed,  rather 
than  having  two  hands  or  two 
feet,  to  be  cast  into  everlasting 
fire. 

9  And  if  thine  eye  offend 
thee,  pluck  it  out,  and  cast  it 
from  thee  :  it  is  better  for  thee 
to  enter  into  life  with  one  eye, 
rather  than  having  two  eyes, 
to  be  cast  into  hell  fire. 

10  Take  heed  that  ye  despise 
not  one  of  these  little  ones:  for 
I  say  unto  you.  That  in  heaven 
their  angels  do  always  behold 
the  face  of  my  Father,  which  is 
in  heaven. 

11  For  the  Son  of  man  is 
come  to  save  that  which  was  lost. 


departure    from    Christ,    stumbling- 
blocks. 

8,  9.  Compare  5:  29,  30.  As  par- 
allel passages  relating  to  what  is  con- 
tained in  Matt.  18 :  1—9,  see  Mark 
9 ;  33—50.     Luke  9 .  46—48. 

10.  Jesus  proceeded  to  show  more 
at  large  the  temper  of  mind  which 
should  be  cherished  towards  his  dis- 
ciples, and  mentioned  some  reasons 
why  they  should  be  treated  with 
much  afi'ection.  Despise;  disesteeni, 
undervalue.  ||  Their  angels.  Com- 
pare Heb.  1:14.  Angels  in  heaven 
are  represented  as  feeling  a  deep  in- 
terest in  the  repentance  and  salvation 
of  a  sinner.  See  Luke  15:7,  10. 
Here  they  are  said  to  behold  the 
face  of  God,  that  is,  to  stand  in  his 
presence,  ready  to  obey  any  order 
which  he  may  give  in  respect  to  the 
welfare  of  the  righteous.  This  is  the 
first  consideration  enforcing  a  benevo- 
lent regard  for  the  disciples  of  Christ ; 
namely,  they  are  objects  of  divine 
care,  and  angels,  who  are  appointed 
as  ministering  spirits  to  them,  are 
always  ready  to  perform  the  v;ill  of 
God  in  respect  to  them. 

11.  Another  reason  Jesus  present 
ed  for  cherishing  a  very  kind  regard 
for  the  disciples  ;  namely,  the  Mes- 


CHAPTER  XVJll. 


149 


12  How  think  ye  ?  If  a  man 
have  a  hundred  sheep,  and  one 
of  them  be  gone  astray,  doth  he 
not  leave  the  ninety  and  nine, 
and  goeth  into  the  mountains, 
and  seeketh  that  which  is  gone 
astray  ? 

13  And  if  so  be  that  he  find 
it,  verily  I  say  unto  you,  he 
rejoiceth    more    of    that   sheep, 


siah  himself  came  on  earth  in  order 
to  save  them.  In  their  welfare,  then, 
what  an  interest  does  the  Messiah 
cherish  1  He  looks  upon  them  as 
those  who  were  wandering  and  lost, 
and  whom  he  came  to  search  for  and 
to  deliver  from  their  danger. 

12,  13.  Astray.  The  disciples  of 
Jesus,  regarded  as  those  who  had 
wandered  away  from  duty  and  bliss, 
but  who  had  been  sought  after  and 
reclaimed,  are  on  this  very  account 
objects  of  deep  interest  to  the  Mes- 
siah. This  thought  he  illustrated  by 
the  feeling  which  a  shepherd  would 
cherish  towards  a  sheep  that  had 
wandered  from  the  fold,  and  had  be- 
come lost,  and  which,  after  much 
anxiety  and  care,  he  had  found  and 
brought  back.  Such  an  unhappy 
sheep,  thus  rescued  and  restored, 
would,  while  the  remembrance  of 
this  fact  was  present  to  the  mind  of 
the  shepherd,  be  contemplated  with 
a  more  lively  interest  than  a  whole 
flock  that  had  not  been  thus  exposed. 
So  Jesus,  having  rescued  and  restored 
his  disciples  from  their  former  sinful 
and  dangerous  condition,  feels  a  very 
peculiar  interest  in  them. 

14.  As  in  the  case  supposed,  the 
rescuing  of  the  lost  sheep  was  the  ob- 
ject to  be  gained,  so  in  the  case  of  the 
Saviour's  disciples,  God  has  purposed 
thai  they  shall  not  be  lost.  And  if 
he  lias  formed  such  a  design  respect- 
ing them,  surely  ?ce  ought  not  (v.  10) 
to  despise,  lo  undei'value  them. 

Remarks.      1.   Jesus   always   dis- 
countenanced an  ambitious,  aspiring 
disposition.     He  encouraged  the  pur- 
13* 


than  of  the  ninety  and  nine 
which  went  not  astray. 

14  Even  so  it  is  not  the  will 
of  your  Father  which  is  in 
heaven,  that  one  of  these  little 
ones  should  perish. 

15  Moreover,  if  thy  brother 
shall  trespass  against  thee,  go 
and  tell  him  his  fault  between 
thee  and  him  alone:  if  he  shall 

suit  of  moral  excellence,  but  not  the 
seeking  after  great  earthly  distinc- 
tions. Compare  Jer.  45:  5.  1  Tim. 
6:9. 

2.  Humility  is  the  best  recommen- 
dation to  the  divine  favor,  v.  4.  Com- 
pare Luke  14  :  11.     James  4  :  6. 

3.  The  condescension  of  Christ  is 
great  in  regarding  any  disciple  as  a 
representative  of  himself,  v.  5.  Com- 
pare Matt.  10 :  42. 

4.  To  be  the  means  of  leading  a 
Christian  to  do  wrong,  is  an  offence 
of  no  ordinary  magnitude,  v.  6. 

5.  Any  inconvenience  ought  to  be 
submitted  to,  rather  than  to  be  drawn 
atsray  to  the  commission  of  sin.  vs. 
7—9. 

6.  We  ought  to  cherish  a  very 
high  esteem  for  the  followers  ot 
Christ,  hovsrever  lowly  their  situation, 
or  mean  their  garb,  or  depressed  in 
understanding  and  outward  circum- 
stances, vs.  iO — 14.  Compare  John 
15:  12.   13:  34,35.     1  John  3  :  14. 

15.  The  cautions  respecting  tlie 
high  regard  which  we  ought  to  cher- 
ish towards  the  disciples  of  Christ, 
were  followed  by  directions  how  to 
regulate  our  conduct,  if  a  Christian 
brother  should  do  us  wrong.  Hear 
thee;  hear  so  as  to  yield  to  thy  rep- 
resentations, and  return  to  his  duty. 
II  Gained  thy  brother.  A  person  who 
lives  in  sin,  is  lost  in  respect  to  his 
eternal  welfare  ;  if  he  be  recovered 
from  sin,  he  experiences  great  gain, 
and  is  gained,  that  is,  recovered  and 
saved  by  the  instrumentality  of  him 
who  brings  him  back  to  obedience. 
The  one  who  thus  brings  him  back, 


150 


MATTHEW. 


hear  thee,  thou  hast  gained  thy 
brother. 

16  But  if  he  will  not  hear 
thct^  then  take  with  thee  one  or 
two  more,  that  in  the  mouth 
of  two  or  three  witnesses  every 
word  may  be  established. 

17  And  if  he  shall  neglect 
to  hear  them,  tell  it  unto  the 
church ;  but  if  he  neglect  to 
hear  the  church,  let  him  be 
unto  thee  as  a  heathen  man 
and  a  publican. 

18  Verily    I    say    unto    you, 

gains  him,  saves  him  from  being  lost. 
Compare  James  5 :  20.  1  Pet.  3:1. 
1  Cor.  7:  16.   9:  19—22. 

IC.  Tioo  or  three  rcitnesses,  &c.  A 
rule  similar  in  its  import  was  binding 
on  the  Jews.     Compare  Deut.  19  :  15. 

17.  The  church;  the  company  of 
believers  with  which  the  offender  is 
connected.  1|  .^5  a  heathen  man  and 
a  -publican.  The  Jews  did  not  en- 
courage intimacy  with  the  heathen, 
that  is,  with  Gentiles,  and  publicans 
(see  on  5 :  47)  they  regarded  as  un- 
worthy of  their  society.  An  offender, 
then,  who  would  not  hearken,  in  a 
private  conversation,  to  reasonable 
suggestions,  nor  listen,  when  two  or 
three  witnesses  were  present,  nor 
comply  with  the  directions  of  the 
church,  was  no  longer  to  be  kept  in 
familiar  intimacy  as  a  Christian,  but 
was  to  be  removed  from  the  company 
of  Christians,  as  unsuitable  for  Chris- 
tians to  associate  with.     Jesus,  how- 

«  ever,  unlike  the  Jewish  teachers,  does 
not  permit  us  to  hate  those  who  are 
thus  separated.     See  5  :  44 — 48. 

18.  Compare  16:  19.  The  differ- 
ence between  this  verse  and  the  one 
referred  to,  is,  that  in  this  verse  the 
words  of  Christ  are  manifestly  ad- 
dressed to  all  the  apostles,  giving 
them  all  alike  full  autliority  in  re- 
spent  to  the  church,  as  his  representa- 
tives. His  followers  were  to  look  to 
them  as  guides  fully  qualified  and 
empowered. 

19  Sustaining  this  important  rela- 


Whatsoever  ye  shall  bind  oil 
earth,  shall  be  bound  in  heav- 
en :  and  whatsoever  ye  shall 
loose  on  earth,  shall  be  loosed 
in  heaven. 

19  Again,  I  say  unto  you, 
That  if  two  of  you  shall  agree 
on  earth,  as  touching  any  thing 
that  they  shall  ask,  it  shall  be 
done  for  them  of  my  Father, 
which  is  in  heaven. 

20  For  where  two  or  three  are 
gathered  together  in  my  name, 
there  ami  in  the  midst  of  them. 


tion  to  the  church,  they  would  need 
special  direction  from  heaven.  This 
the  Saviour  promised  they  should  re- 
ceive, in  answer  to  prayer.  If  two  of 
you  shall  agree.  It  was  not  necessa- 
ry that  the  whole  company  should 
always  be  together  in  order  to  con- 
sult and  pray ;  if  only  two  should 
unite  in  seeking  a  knowledge  of  the 
divine  will,  their  prayer  would  be 
heard,  and  whatsoever  they  should 
ask  for,  as  connected  with  their  offi- 
cial capacity,  they  should  receive  it. 

20.  Where  tico  or  three,  &c.  If 
any  of  the  apostles  had  met  in  the 
name  of  Christ,  that  is.  with  reference 
to  his  cause,  to  consult  on  a  matter 
which  involved  his  glory,  Christ  him- 
self would  be  spiritually  present  with 
them,  and  communicate  to  their  minds 
a  knowledge  of  his  will. 

Rkflvxtions.  1.  There  is  great 
wisdom  and  kindness  in  the  rule  re- 
quiring a  private  interview  with  a 
Christian  brother  who  may  have  done 
us  wrong.  Little  success  could  be 
anticipated,  if  we  should  at  first  con- 
verse with  him  in  the  presence  of 
others.  Men  have  such  a  regard  to 
false  honor,  and  are  so  unwilling  to 
acknowledge  that  they  have  done 
wrong,  when  their  reputation  is  at 
stake,  that  the  utmost  secrecy  ought 
to  be  sovight  in  matters  of  this  kind. 
Reproof  is  unwelcome  to  one  \?ho 
deserves  it:  and  all  outward  circum- 
stances   which    might    unpleasantly 


CHAPTER  XVllI. 


151 


21  Then  came  Peter  to  him, 
and  said,  Lord,  how  oft  shall 
my  brother  sin  against  me, 
and  I  forgive  him  ?  till  seven 
times? 

•22  Jesus  saith  unto  him,  I 
say  not  unto  thee,  Until  seven 
times :  but,  Until  seventy  times 
seven. 

23  Therefore  is  the  king- 
dom of  heaven  likened  unto  a 


affect  his  mind  ought  to  be  avoided. 
V.  15. 

2.  We  have  much  encouragement 
to  seek  the  return  of  an  offending 
brother  to  his  duty.  We  may  be  the 
means  of  saving  him.  v.  15.  Com- 
pare James  5:19,  20. 

3.  United  prayer  has  great  en- 
couragement, v.  19.  Our  Lord's  rep- 
resentations concerning  the  efficacy 
of  prayer  do,  however,  give  no  en- 
couragement to  any  wild  and  ex- 
travagant petitions ;  for  while  we 
nray  to  our  heavenly  Father,  whose 
iieart  is  full  of  tenderness,  we  must 
remember  that  he  has  all  knowledge, 
and  that  his  promise  does  not  have 
respect  to  any  improper  fancies  of 
men,  but  to  petitions  conformed  to 
what  he  sees  is  right  and  suitable ; 
just  as  an  earthly  father,  who  gives 
the  fullest  encouragement  to  his  son 
to  ask  for  favors,  does  not  thereby 
give  up  his  right  to  discriminate  and 
to  judge  respecting  the  desires  pre- 
sented. 

4.  If  we  habitually  cherish  a  re- 
gard to  the  honor  of  our  Saviour,  we 
may  indulge  also  the  cheering  confi- 
dence that  he  is  ever  with  us  (v.  20) ; 
particularly  when  united  with  others 
in  employments  and  consultations 
I)ertaining  to  the  advancement  of  his 
cause. 

21.  Then  camr:.  Peter.  The  instruc- 
tions of  the  Saviour  respecting  the 
treatment  of  persons  who  have  done 
others  wrong,  suggested  an  inquiry 
which  Peter  wished  to  make. 

22.  Until  seventy  times  seven.  Let 
there  be  no  limit  to  the  exercise  of  a 


certain  king  which  would  take 
account  of  his  servants. 

24  And  when  he  had  begun 
to  reckon,  one  was  brought 
unto  him  which  owed  him  ten 
thousand  talents. 

25  But  forasmuch  as  he  had 
not  to  pay,  his  lord  commanded 
him  to  be  sold,  and  his  wife 
and  children,  and  all  that  he 
had,  and  payment  to  be  made. 


forgiving  temper.  The  number  seven 
was  used  as  a  sort  of  round  number, 
hke  our  word  ten.  The  mention  of 
seven  led  the  Saviour  to  adopt  this 
peculiar  way  of  answering  the  ques- 
tion.    Compare  Luke  17  :  3,  4. 

23.  To  illustrate  the  principle  of 
forgiving  injuries,  and  to  show  the 
consequences  of  an  opposite  spirit, 
Jesus  proceeded  to  speak  a  parable. 
The  kingdovi  of  heaven  ;  the  Messiah's 
dispensation.  Tlie  manner  in  which 
the  forgiveness  of  injuries  is  regarded 
in  this  dispensation,  may  be  illustra- 
ted by  the  conduct  of  a  certain  king. 
]]  Servants ;  not  domestic  servants, 
or  slaves;  but  officers.  The  person 
spoken  of  is  a  king;  royal  officers 
are  sometimes  called  servants.  See 
on  14:  2.  II  Take  account;  call  to  a 
reckoning,  inquire  into  their  manage- 
ment of  affairs. 

24.  Ten  thousand  talents.  The 
value  of  the  talent  may  be  stated  at 
about  a  thousand  dollars.  The  amount 
here  mentioned  would  then  be  ten 
millions  of  dollars.  The  design  of  the 
Saviour  was,  to  present  a  debt  of  an 
indefinitely  large  amount,  as  con- 
trasted with  a  very  small  debt,  and 
thus  to  show  the  weight  of  obligation 
when  lenity  had  been  exercised  to- 
wards such  a  debtor.  Besides,  the 
property  of  private  individuals,  who 
were  in  royal  favor  and  royal  employ, 
was  frequently  enormous  in  Eastern 
countries.  Even  if  so  large  a  debt 
were  an  improbable  supposition,  it  yet 
was  adapted  to  the  Saviour's  design  ; 
namely,  to  represent  a  signal  case  of 
kindness  towards  a  dependant. 

25.  Commanded  him  to  he  sold,  and 


153 


MATTHEW. 


26  The  servant,  therefore, 
fell  down,  and  worshipped  him, 
saying.  Lord,  have  patience  with 
me,  and  I  will  pay  thee  all. 

27  Then  the  lord  of  that 
servant  was  moved  with  com- 
passion, and  loosed  him,  and 
forgave  him  the  debt. 

28  But  the  same  servant  went 
out,  and  found  one  of  his  fellow- 
servants,  which  owed  him  a  hun- 
dred pence:  and  he  laid  hands  on 
him,  and  took  him  by  the  throat, 
saying.  Pay  me  that  thou  owest. 

29  And  his  fellow-servant  fell 
down  at  his  feet,  and  besought 
him,  saying.  Have  patience  with 
me,  and  I  will  pay  thee  all. 

30  And  he  would  not :  but 
went  and  cast  him  into  prison, 
till  he  should  pay  the  debt. 

31  So    when    his    fellow-ser- 


liis  toife,  &c.  This  circumstance  was 
in  accordance  with  Jewish  ideas  and 
manners.  See  Lev.  25  :  39.  2  Kings 
4:1.  Amos  8:6.  Oriental  kings 
iiad  absolute  power  over  the  persons 
and  property  of  their  subjects. 

26.  Worshipped;  performed  special 
homage. 

28.  FelJoic-servants ;  fellow-officers 
under  the  king.  |1  A  hundred  pence. 
The  word  rendered  pence  expresses  a 
coin  equal  to  about  ten  or  twelve  cents 
of  our  money ;  a  trifling  sum,  indeed, 
ten  or  twelve  dollars,  when  compared 
with  his  own  debt  to  the  king ! 

34.  Tormentors ;  probably  the  keep- 
ers of  the  prison.  The  king,  having 
absolute  power,  recalled  his  act  of  re- 
mitting the  debt,  and  enforced  his 
orijrinal  claim. 

35.  So  likewise.  In  this  verse  we 
have  the  application  of  the  parable. 
If  we  do  not  forgive  those  who  do  us 
wrong,  our  heavenly  Father  will  not 
forgive  us  our  sins  against  him,  but 
will  condemn  us  to  all  the  severity 
of  punishment  that  our  sins  deserve. 
Compare  6  :  12. 


vants  saw  what  was  done,  they 
were  very  sorry,  and  came  and 
told  unto  their  lord  all  that  was 
done. 

32  Then  his  lord,  after  that 
he  had  called  him,  said  unto 
him,  O  thou  wicked  servant,  I 
forgave  thee  all  that  debt,  be- 
cause thou  desiredst  me : 

33  Shouldest  not  thou  also 
have  had  compassion  on  thy 
fellow-servant,  even  as  I  had 
pity  on  thee? 

34  And  his  lord  was  wroth, 
and  delivered  him  to  the  tor- 
mentors, till  he  should  pay  all 
that  was  due  unto  him. 

35  So  likewise  shall  my 
heavenly  Father  do  also  unto 
you,  if  ye  from  your  hearts  for- 
give not  every  one  his  brother 
their  trespasses. 


How  powerful  is  the  consideration 
exhibited  in  this  parable  to  enforce  a 
Christian's  exercise  of  the  spirit  of 
forgiveness  !  He  has  himself  received 
forgiveness  from  God,  of  offences  un- 
speakably more  numerous  and  more 
aggravated  than  can  possibly  be  com- 
mitted against  himself  by  any  human 
being.  The  remembrance  of  his  own 
sinfulness,  and  of  the  unspeakable 
kindness  of  God  towards  him,  ought 
to  excite  compassion  and  forgiveness 
in  respect  to  those  who  have  done  him 
wrong.  I?  such  a  spirit  be  not  pos- 
sessed, can  it  be,  that  the  person  has 
ever  been  made  acquainted  with  his 
own  heart,  and  has  ever  experienced 
the  pardoning  mercy  of  God .'  If  he 
have  not  the  spirit  of  forgiveness,  is 
he  not  wholly  destitute  of  that  temper 
which  is  suitable  to  one  who  needs 
forgiveness  from  God  ^  Does  he  pos- 
sess that  temper  which  would  render 
it  suitable  that  his  sins  should  be  for- 
given ?  The  spirit  of  heaven  is  a 
spirit  of  love  ;  an  unforgiving  temper 
can  have  no  abode  there. 


CHAPTER  XIX. 


153 


CHAPTER   XIX. 

AND  it  came  to  pass,  that 
when  Jesus  had  finished 
these  sayings,  he  departed  from 
Galilee,  and  came  into  the  coasts 
of  Judea,  beyond  Jordan  : 

2  And  great  multitudes  fol- 
lowed him,  and  he  healed  them 
there. 

3  The  Pharisees  also  came 
unto  him,  tempting  him,  and 
saying  unto  him,  Is  it  lawful 
for  a  man  to  put  away  his  wife 
for  every  cause  ? 

4  And  he  answered  and  said 
unto  them,  Have  ye  not  read, 
that  he  which  made  them  at  the 
beginning,  made  them  male  and 
female. 


CHAPTER  XIX. 

1 .  Galilee;  the  country  in  the  north 
of  Palestine.  |l  Coasts  of  Judea  ;  the 
territory  bordering  on  Judea,  at  the 
south  part  of  the  land.  ||  Beyond  Jor- 
dan; on  the  eastern  side  of  the  river 
Jordan. 

3.  To  put  away  ;  to  divorce.  [[  For 
every  cause ;  for  any  thing  whatever 
tliat  may  displease  him. 

4.  Male  and  female;  or,  a  male  and 
a  female. 

5.  See  Gen.  2:  24.  Twain;  an 
obsolete  word,  meaning  two. 

6.  One  flesh ;  that  is,  so  to  speak, 
one  person  in  affection,  in  interests 
and  pursuits.  ||  Let  not  man  put 
asunder.  God  appointed  the  mar- 
riage bond  to  be  a  permanent  one ; 
let  not  man  presume,  without  divine 
authority,  to  break  it. 

7.  fV/uj  did  Moses  then,  &c.  Hav- 
jng  thus  heard  the  decision  of  Jesus, 
that,  since  marriage  had  been  estab- 
lished and  regulated  by  divine  au- 
thority, man  ought  not  to  assume  the 
power  of  sundering  the  marriage  bond, 
the  Pharisees  objected  that  Moses  had 
given  the  Jews  permission  to  put  away 
their  wives  by  giving  the  wife  a  bill 
of  divorcement.     Thus  the  authority 


5  And  said,  For  this  cause 
shall  a  man  leave  father  and 
mother,  and  shall  cleave  to  his 
wife :  and  they  twain  shall  be 
one  flesh  ? 

6  Wherefore  they  are  no 
more  twain,  but  one  flesh. 
What,  therefore,  God  hath 
joined  together,  let  not  man 
put    asunder. 

7  They  say  unto  him.  Why 
did  Moses  then  command  to 
give  a  writing  of  divorcement, 
and  to  put  her  away  1 

8  He  saith  unto  them,  Mo- 
ses, because  of  the  hardness  of 
your  hearts,  suffered  you  to  put 
away  your  wives :  but  from  the 
beginning  it  was  not  so. 


of  Moses  seemed  to  be  arrayed  against 
that  of  Jesus.  The  statute  of  Moses, 
on  this  subject,  may  be  seen  in  Deut. 
24  :  1.  The  expressions  used  by  Moses 
were  not  so  definite  as  to  prevent  in- 
quiry and  difference  of  opinion  con- 
cerning what  would  be  a  just  cause 
for  a  divorce.  There  were  conse- 
quently two  parties  among  the  Jews 
on  this  question  ;  one  conlendiiig  that 
only  the  guilt  of  adultery  was  an  ade- 
quate cause  for  divorcing  one's  wife  ; 
the  other,  that  any  thing  which  made 
a  person  displeased  with  his  wife,  was 
a  sufficient  cause.  It  was  in  view  of 
this  contested  question  that  the  Phari- 
sees wished  to  learn  the  opinion  of 
Jesus.  He  let  them  know  very  dis- 
tinctly that  the  marriage  bond  was 
intended  by  the  Creator  to  be  a  per- 
manent one  ;  and  that  man  ought  not 
to  assume  the  power  of  breaking  it. 

8.  Moses  suffered  you,  &c.  Jesus 
acknowledged  that  Moses  had  given 
them  liberty  to  put  away  their  Vv'ives  ; 
but  declared  that  this  arrangement, 
sanctioned  by  Moses,  was  not  an  origi- 
nal one,  established  at  the  first  by  the 
Creator.  It  was  only  a  prudential  ar- 
rangement, to  meet  the  intractable 
disposition  of  the  Jews.     When  Mo- 


154 


MATTHEW. 


9  And  I  say  unto  you,  Who- 
soever shall  put  away  his 
wife,  except  it  be  for  forni- 
cation, and  shall  marry  anoth- 
er, committeth  adultery :  and 
whoso    marrieth    her    which    is 

ses  established  his  institutes,  the  Jews 
had  already  been  in  the  habit  of  im- 
proper conduct  on  this  point :  and 
such  was  their  character,  that  a  due 
regard  to  liis  office  as  a  civil  (not  a 
moral)  legislator,  made  him  endeavor 
rather  to  prevent  abuses  of  what  had 
been  regarded  as  a  privilege,  than  to 
prescribe  the  strict  rule  of  equity, 
according  to  the  original  divine  ar- 
rangement. The  statutes  of  Moses 
were,  to  a  great  extent,  to  be  re- 
garded as  civil  statutes,  adapted  to 
the  existing  state  of  things  in  the  na- 
tion, rather  than  as  moral  precepts, 
declaring,  simply  and  fully,  rules  of 
action  to  regulate  the  conscience  in 
the  sight  of  God.  The  distinction 
between  a  moral  precept,  enjoining  a 
principle  of  perfect  right  in  the  sight 
of  God,  and  a  civil  statute,  regulating 
a  person's  conduct  as  a  citizen  of 
a  civil  community"",  not  as  a  creature 
of  God,  was  overlooked  by  the  Phari- 
sees, but  is  here  exhibited  by  our 
Lord ;  as  if  he  had  said,  Moses  was 
legislating  in  reference  to  the  civil 
community,  and  in  reference  to  your 
conduct,  as  members  of  the  civil  com- 
munity ;  and,  knowing  your  intracta- 
ble disposition  [hardness  of  heart], 
and  foreseeing  that,  if  he  had  at  once 
entirely  prohibited  the  practice  of  di- 
vorcing wives,  worse  consequences 
would  ensue,  by  reeison  of  your  char- 
acter, than  if  he  only  endeavored  to 
regulate  the  matter  by  restraining 
abuses,  and  appointing  the  order  of 
proceeding  in  this  case,  so  that  it 
should  not  be  arbitrary,  —  he  did,  in 
these  circumstances,  and  in  this  view, 
permit  divorces  ;  not,  however,  that 
he  approved  of  such  conduct,  when 
viewed  in  a  moral  light,  nor  that  God 
approved  of  sundering  the  marriage 
bond. 

This  distinction   between  a  moral 


put   away,   doth    commit    adul 
tery. 

10  His  disciples  say  unto 
him,  If  the  case  of  the  man 
be  so  with  his  wife,  it  is  not 
good  to  marry. 


precept  proceeding  from  God,  and 
binding  the  conscience  in  respect  to 
Him,  and  a  civil  statute,  proceeding 
from  a  legislator,  and  regulating  the 
conduct  of  citizens  as  citizens  merely, 
will  be  apprehended,  by  considering 
that  human  legislation  is  necessarily 
imperfect,  and  that  it  must  have  re- 
gard to  an  existing  state  of  things,  and 
not  solely  to  abstract  principles ;  and 
that,  frequently,  a  thing  may  not  be 
unlawful,  so  far  as  the  civil  laws  are 
concerned,  while  it  yet  may  contra- 
vene the  laws  of  God  ;  and  that  a 
thing  may  be  forbidden  by  human 
law,  which  may  yet  be  required  by 
the  perfectly  right  principles  of  di- 
vine law.  And  though  Moses  was 
divinely  commissioned  to  make  his 
statutes,  yet  his  commission  regarded 
him,  to  a  great  extent,  as  making  a 
code  of  civil  statutes,  which  must, 
therefore,  partake  of  the  nature  of 
civil  statutes  established  by  other 
legislators. 

9.  And  I  say  unto  you,  &c.  By 
comparing  the  parallel  passage  in 
Mark  10:  10,  11,  it  will  appear  that 
the  conversation  with  the  Pharisees 
had  terminated  Avith  the  eighth  verse. 
He  replied  to  their  inquiry,  and  an- 
swered their  objections.  After  retir- 
ing to  a  house,  his  disciples  resumed 
the  subject ;  and  Jesus  proceeded  to 
instruct  them  further  in  relation  to  it. 
Ij  Whosoever  shall  put  away,  &Q..  Com- 
pare 5 :  31,  32.  In  Mark  10  :  12,  the 
rule  is  stated  as  applicable  also  to 
the  woman.  The  parallel  passage  in 
Mark  is  10  :  1—12. 

10.  It  is  not  good  to  marry.  That 
is,  if  nothing  but  adultery  be  a  just 
cause  for  divorce,  it  would  be  best  not 
to  marry.  If  a  man  be  regarded  as 
bound  to  his  wife  for  life,  however  dis- 
pleasing to  him  may  be  the  connec- 
tion, and   if  no   unpleasant  circum 


CHAPTER   XIX. 


155 


11  But  he  said  unto  them, 
All  men  cannot  receive  this 
saying,  save  they  to  whom  it  is 
given. 

12  For  there  are  some  eu- 
nuchs, which  were  so  born 
from  their  mother's  womb : 
and  there  are  some  eunuchs, 
which  were  made  eunuchs  of 
men :    and    there   be    eunuchs. 


stances,  short  of  the  crime  specified 
by  the  Saviour,  can  justify  the  sun- 
dering of  the  bond,  it  would  be  well 
not  to  enter  into  the  state  of  marriage. 
The  disciples  spoke  thus,  under  the 
influence  of  notions  and  practices  that 
prevailed  among  the  Jews.  The  true 
view  of  the  marriage  state  was  not 
commonly  entertained  among  them ; 
and  nearly  all  were  in  the  habit  of 
regarding  a  person's  supposed  con- 
venience as  sufficient  to  justify  a  di- 
vorce. Having  grown  up  in  the  midst 
of  practices  proceeding  from  such  a 
sentiment,  it  is  not  to  be  wondered 
at,  that  the  disciples  hastily  spoke 
of  the  marriage  state,  as  represented 
by  Jesus,  rather  in  the  light  of  an 
uncomfortable  restraint,  a  species  of 
bondage,  which  it  would  be  well  to 
avoid. 

11,  12.  All  men  cannot  receive  this 
saying.  The  remark  which  the  dis- 
ciples had  made,  the  Saviour  said,  is 
contrary  to  the  nature  of  man ;  and 
there  are  but  few  in  reference  to  whom 
their  remark  can  properly  be  made. 
In  reference  to  the  great  mass  of  men, 
the  marriage  state  grows  out  of  the 
very  principles  and  propensities  im- 
planted in  their  nature  by  the  Cre- 
ator. Still  there  are  individual  cases 
of  exception,  and  if  a  person  has  rea- 
son to  regai-d  himself  as  among  these 
cases  of  exception,  and  is,  in  a  judi- 
cious manner,  disposed  to  act  on  the 
saying  of  the  disciples,  he  is  at  lib- 
erty so  to  do.  II  For  the  kingdom  of 
heaven  s  sake  ;  that  is,  as  we  say,  for 
the  sane  of  the  cause  of  Christ,  for  the 
promotion  of  true  religion.  1  Cor.  7 : 
32.     The  chapter  in  the  Epistle  just 


which  have  made  themselves 
eunuchs  for  the  kingdom  of 
heaven's  sake.  He  that  is 
able  to  receive  it,  let  him  re- 
ceive it. 

13  Then  were  there  brought 
unto  him  little  children,  that 
he  should  put  his  hands  on 
them,  and  pray  :  and  the  disci- 
ples rebuked  them. 


referred  to,  may  be  profitably  read  in 
this  connection. 

Remark.  We  see  the  happy  in- 
fluence of  the  gospel  on  the  marriage 
relation.  It  has  brought  back  the  in 
stitution  to  its  original  state  and  de- 
sign. It  defends  the  rights  and  privi- 
leges of  wives  as  well  as  of  husbands. 
By  the  experience  of  Christian  coun- 
tries, as  contrasted  with  other  coun- 
tries, it  is  also  shown  that  the  original 
character  of  the  institution,  thus  re- 
stored by  the  gospel,  is  most  happily 
adapted  to  the  moral  improvement 
and  happiness  of  the  human  race ; 
and  that  a  departure  from  this  original 
character  is  fraught  with  evils,  per- 
sonal, domestic,  and  civil.  How  gross- 
ly do  persons  offend  against  the  best 
interests  of  the  human  race,  who  in 
any  way  disparage  the  institution  of 
marriage,  or  slight  the  restraints  and 
the  privileges  for  which  the  Creator 
intended  marriage  ! 

13.  Little  children.  The  term  is 
a  general  one,  not  pointing  out  chil- 
dren of  any  particular  age.  In  Mark 
10  :  13,  the  expression  is,  young  chil- 
dren ;  but  in  the  original,  the  Vv'ord  is 
the  same  as  in  Matthew.  In  Luke 
18  :  15,  we  read,  "they  brought  unto 
him  also  infants.''  There  a  different 
word  is  used.  It  is,  however,  a  word 
not  restricted  to  the  period  of  infan- 
cy, as  appears  from  examining  2  Tim. 
3  :  15,  '^from  a  child  thou  hast  known 
the  holy  Scriptures  ;  "  the  word  trans- 
lated child,  in  the  Epistle  to  Timothy, 
being  the  same  as  that  which  is  trans- 
lated infants  in  Luke.     ||  Brotight  un- 


156 


MATTHEW. 


14  But  Jesus  said,  Suffer  lit- 
tle children,  and  forbid  them  not, 
to  come  unto  me  :  for  of  such  is 
the  kingdom  of  heaven. 

to  him.  The  word  bring  is,  in  or- 
dinary use,  applied  to  children  who 
v/alk  by  our  side,  as  well  as  those 
who  are  carried  in  the  arms.  It  is 
not  important  for  us,  in  order  to  un- 
derstand this  passage,  or  for  any  prac- 
tical purposes,  to  know  of  what  age 
these  children  were.  They  were 
children  of  a  tender  age.  ||  That  he 
should  jfut  his  hands  on  them.  The 
laying  of  hands  on  a  person  was  sig- 
nificant of  pronouncing  on  him,  or 
seekino-  for  him,  a  blessing.  See  Gen. 
48:  14°  Matt.  9:  18.  Mark  16:  18. 
{I  Jnd  pray  ;  pray  for  a  blessing  on  the 
ciiildren.  The  Jews,  from  the  earliest 
period,  thought  very  highly  of  such  an 
act,  performed  by  a  venerable  and  pi- 
ous man,  especially  a  prophet,  or  a  re- 
ligious teacher.  They  believed  that 
blessings  thus  pronounced  would  be 
efficacious  as  to  the  future  welfare  of 
children.  A  benediction  pronounced 
by  Jesus,  and  prayer  for  the  children 
by  him,  were  sought  on  the  occasion 
here  spoken  of.  ||  The  disciples  re- 
buked them  ;  that  is,  those  who  brought 
the  children.  The  disciples,  perhaps, 
wished  to  continue  their  inquiries 
on  the  subject  of  which  they  had 
just  been  speaking;  and  they  re- 
garded it  as  quite  unsuitable,  that  for 
the  sake  of  little  children,  and  for 
merely  gratifying  the  feelings  of  some 
parents,  they  should  be  interrupted 
in  the  midst  of  an  important  conver- 
sation. 

14.  For  of  such  is  the  kincrdom  of 
heaven;  of  persons  resembling  little 
children,  that  is,  in  their  prevalent 
traits  of  character,  love  and  submis- 
fcion  to  parents,  and  modest,  humble 
temper.  See  18:  3.  That  tlie  Sa- 
viour spoke  of  the  childlike  disposi- 
tion, as  that  required  in  the  new  dis- 
pensation, and  not  of  children,  as 
children,  being  actually  included  in 
the  number  of  his  people,  is  obvious 
from  the  manner  in  whicli  Mark  (10: 
15)  and  Luke  (18  :  17)  speak  on  this 


15  And   he    laid    his   hand* 
on  them,  and  departed  thence. 

16  And,    behold,    one  came 
and  said  unto  him,  Good  Mas- 


very  occasion.  The  kingdom  of  heaven 
here  means  the  Messiah's  dispensa- 
tion; and  the  sentiment  uttered  by 
our  Lord  is,  that  the  spirit  of  little 
children  is  that  which  must  be  pos- 
sessed by  his  disciples  ;  that  without 
this  spirit  no  one  can  enjoy  the  bless- 
ings of  his  dispensation.  How  suit- 
able, then,  that  he  should  regard 
with  peculiar  fondness,  little  children 
brought  to  him  for  his  benediction  ! 

15.  He  laid  his  hands  on  them. 
Mark  (10  :  16)  adds,  "  he  took  them 
up  in  his  arms,  and  blessed  them." 
Examine,  as  parallel  passages,  Mark 
10  :  13—16.    Luke  18 :  15—17. 

Notice  the  condescension  of  Je- 
sus. He  honored  the  promptings  of 
natural  affection  in  those  who  sought 
his  blessing  in  behalf  of  their  chil- 
dren. He  did  not  treat  children  as 
unworthy  of  his  regard,  but  looked 
on  them  with  pleasure,  as  manifesting 
some  of  the  lovely  traits  of  character 
which  true  religion  inspires.  See  1 
Cor.  14 :  20.  He  also  knew  how  to 
estimate  the  value  of  good  impressions 
made  on  the  heart  at  an  early  period, 
and  would  not  miss  an  opportunity 
of  doing  good,  which  those  children 
might  remember  for  years.  A  worthy 
example  for  us.  Let  us  highly  prize 
the  simplicity  and  modesty  of  child- 
hood, beware  of  neglecting  '•  little 
ones,"  for  whom  the  Saviour  showed 
a  tender  regard,  and  feel  that  time 
spent  in  seeking  the  welfare  of  chil- 
dren is  well  bestowed.  Let  us  ex- 
amine whether  we  have  a  childlike 
disposition  towards  God ;  humble, 
submissive  to  his  will,  feeling  towards 
him  as  the  author  of  all  our  mercies. 

16.  One  came.  From  the  20th 
verse,  we  learn  that  he  was  a  young 
man.  From  Luke  18:  18,  we  also 
learn  that  he  was  a  ruler  ;  what  of- 
fice, if  any,  he  sustained,  we  are  not 
informed.     The  word   ruler  was   ap- 


CHAPTER  XIX, 


157 


ter,  what  good  thing  shall  I  do 
that  I  may  have  eternal  life  ? 

17  And  he  said  unto  him, 
Why  callest  thou  me  good  1 
there  is  none  good  but  one, 
that  is,  God :  but  if  thou  wilt 
enter  into  life,  keep  the  com- 
mandments. 

18  He  saith  unto  him,  Which  ? 
Jesus    said.   Thou    shalt  do  no 


plicable  to  the  rulers  of  synagogues, 
to  the  members  of  the  Sanhedrim, 
and  to  other  persons  of  distinction. 
II  Good  Muster.  The  Pharisees  were 
fond  of  being  addressed  by  such  titles, 
for  they  made  pretensions  to  high 
moral  worth,  and  to  eminence  as  re- 
ligious teachers.  The  word  rendered 
master,  properly  means  teacher.  This 
young  man  addressed  the  Saviour 
with  the  same  pompous  title  that  he 
would  have  used  in  speaking  to  a 
Jewish  doctor  of  the  law.  ||  What 
good  thing  shall  I  do  ?  He  seems  to 
have  thought  that  some  particular  act 
or  acts  of  obedience  were  preemi- 
nently pleasing  to  God,  so  as  to  se- 
cure ills  regard.  He  did  not  think  of 
the  state  of  the  heart,  as  what  God 
looks  at.  This  tendency  of  his  mind 
was  cherished,  if  not  produced,  by 
the  doctrine  of  the  Pharisees,  that 
some  of  the  commands  of  God  are 
light,  and  can  be  dispensed  with ; 
while  others  are  of  a  more  weighty 
character,  and  must  not  be  disregard- 
ed, the  performance  of  which  will 
certainly  secure  to  man  his  favor. 
What  are  the  particular  things,  then, 
the  young  man  asked,  which  you  con- 
sider as  of  so  weighty  a  character  as 
to  secure  the  blessing  of  eternal  hap- 
piness .''  On  the  division  of  the  divine 
commands  into  important  and  unim- 
portant, see  5  :  19  ;  also  2"2  :  36. 

17.  Why  callest  thou  me  good  ? 
The  young  man  had  addressed  the 
Saviour  as  a  religious  teacher,  or  Rab- 
bi ;  and  given  him  such  a  title  as  the 
doctors  of  the  law  and  otiiers,  in  their 
vain  glory,  were  glad  to  receive.  Je- 
sus disapproved  of  applying  such  an 
epithet,  in  its  proper  meaning,  to  any 

VOL.    I,  14 


murder,  Thou  shalt  not  commit 
adultery,  Thou  shalt  not  steal, 
Thou  shalt  not  bear  false  witness, 

19  Honor  thy  father  and  thy 
mother :  and,  Thou  shalt  love 
thy  neighbor  as  thyself. 

20  The  young  man  saith 
unto  him,  All  these  things 
have  I  kept  from  my  youth 
up  :    what   lack    I    yet  ? 


but  to  God  ;  and  hence  it  ought  not 
to  be  applied  to  one  who  is  acknowl- 
edged only  as  a  religious  teacher. 
He  wished,  too,  to  make  a  marked 
difference  between  himself  and  the 
haughty  Pharisees.  "The  true  charac- 
ter of  Jesus  was  not  known  by  this 
man  ;  and  the  epithet  which  he  em- 
ployed was  only  intended  as  a  flatter- 
ing or  respectful  term,  such  as  was 
customary  in  addressing  the  Rabbins. 
II  Into  life ;  eternal  life.  ||  Keep  the 
conunandments.  The  Saviour  shaped 
his  reply  in  such  a  manner  as  ulti- 
mately to  expose  to  the  young  man's 
own  view  his  deficiencies,  and  his 
need  of  something  for  salvation  dif- 
ferent from  what  he  had  heretofore 
supposed.  At  the  same  time,  he 
exhibited  the  true  principle  which 
regulates  the  bestowal  of  divine  favor. 
Obedience  to  God's  commands,  un- 
failing and  universal,  will  secure  his 
approbation.  This  rule  is,  indeed, 
properly  speaking,  applicable  only  to 
those  who  have  never  sinned.  Still, 
it  is  a  true  principle,  to  the  spirit  of 
which  faith  in  the  Saviour  brings  us ; 
and  the  statement  of  which,  in  the 
case  of  the  young  ruler,  was  most 
happily  adapted  to  lead  him  to  a  con- 
viction of  his  being  utterly  deficient  in 
the  sight  of  God. 

18,  19.  Compare  Ex.  20:  12— IG. 
Lev.  19:  18.  The  Saviour  either 
mentioned  these  commandments  as 
specimens  of  all  the  commands  of 
God,  or  as  sufficiently  adapted,  though 
relating  only  to  duties  between  man 
and  man,  to  detect  the  deficiency  of 
the  young  man's  righteousness. 

20.  What  lack  I  yet?  what  de- 
ficiency  yet    remains  ?    what    thing 


158 


MATTHEW. 


21  Jesus  said  unto  him,  If 
thou  wilt  be  perfect,  go  and 
sell  that  thou  hast,  and  give 
to  the  poor,  and  thou  shalt 
have  treasure  in  heaven :  and 
come  and  follow  me. 

22  But  when  the  young  man 


yet  is  there  which  I  must  perform, 
so  as  to  complete  the  whole  circle  of 
duty  ? 

21.  If  thou  wilt  be  perfect;  that  is, 
complete  in  every  respect ;  if  thou 
wilt  be  without  deficiency.  The 
word  perfect,  as  used  by  the  Saviour, 
was  meant  to  meet  the  inquiry.  What 
lack  I,  what  deficiency  still  remains.? 
II  Go  and  sell  that  thou  hast,  &c. ;  dis- 
pose of  thy  earthly  possessions  for  the 
benefit  of  the  suffering ;  cherish  the 
spirit  of  impartial  love  to  thy  fellow- 
men,  and  of  the  renunciation  of  earth- 
ly good.  Compare  Luke  11:41.  12: 
33.  1  Tim.  6 :  17,  18.  ||  Folloio  we; 
become  my  disciple.  Mark  adds  (10: 
21),  as  what  the  Saviour  said  to  the 
young  man,  "  take  up  the  cross  ;  " 
that  is,  submit  to  self-denial,  be  ready 
to  endure  evils  on  account  of  attach- 
ment to  my  cause.  See  Matt.  10  :  38. 
Mark  also  observes  previously  to  men- 
tioning this  reply  of  our  Lord,  that 
Jesus  loved  the  young  man  ;  that  is, 
was  pleased  with  his  amiable  charac- 
ter, and  felt  a  tender  regard  for  him. 

22.  He  went  away  sorrowful.  The 
self-denying  course  which  the  Saviour 
enjoined,  appeared  too  hard  ;  and  the 
young  man  turned  away.  The  terms 
on  which  eternal  life  was  now  prom- 
ised to  him,  required  such  a  sacrifice 
as  he  was  not  disposed  to  make ;  and 
he  was  filled  with  sorrow,  for  he  loved 
his  wealth  inordinately.  Though  he 
wished  for  happiness  in  the  future 
world,  yet  he  did  not  so  love  heaven- 
ly good  as  to  be  willing  to  sacrifice  his 
present  convenience  and  ease,  out  of 
regard  to  heavenly  good.  Thus  the 
Saviour  detected  the  absence  of  su- 
preme love  to  God,  and  of  true  love  to 
man  ;  and  showed  him  that  he  loved 
this  world  more  than  heaven,  and 
himself  more  than  his  neighbor. 

Our  Lord's  treatment  of  this  young 


heard  that  saying,  he  went  away 
sorrowful  :  for  he  had  great  pos- 
sessions. 

23  Then  said  Jesus  unto  his 
disciples.  Verily  I  say  unto  you, 
That  a  rich  man  shall  hardly  en- 
ter into  the  kingdom  of  heaven. 


man  was  most  wisely  adapted  to  the 
young  man's  professions  and  circum- 
stances. Professing  to  have  been 
habitually  conformed  to  the  com 
mands  which  the  Saviour  had  repeat- 
ed, and  being  a  person  of  much 
wealth,  it  would  have  been  a  suitable 
manifestation  of  his  spirit  of  love  and 
obedience,  to  renounce  worldly  gain 
through  a  preference  for  heavenly 
treasure,  and  to  seek,  in  a  very  special 
manner,  the  alleviation  of  human  suf- 
fering. In  his  case,  the  requisition 
was  a  wisely-adapted  test.  To  a  per- 
son in  different  circumstances,  and 
making  a  different  profession,  some 
other  test  might  have  been  more  suita- 
ble. But  in  no  other  way  could  the 
real  character  of  this  person,  as  seen 
by  Omniscience,  be  made  manifest  to 
himself. 

From  the  case  of  this  young  man, 

let  us  LEARN, 

1.  That  external  correctness  and 
morality  are  insufficient  to  secure  our 
salvation. 

2.  That  the  love  of  the  present 
world  is  ruinous  to  our  eternal  inter- 
ests.    Compare  1  John  2:  15 — 17. 

3.  That  a  decided  preference  of 
heaven  to  earth,  and  the  spirit  of  self- 
denial,  of  readiness  to  endure  priva- 
tions out  of  regard  to  the  honor  of 
God  and  to  the  welfare  of  men,  ar& 
necessary  in  order  to  please  God. 

4.  That  nothing  can  supply  the, 
lack  of  true  religion.  Without  this, 
there  cannot  be  complete  goodness  of 
character. 

23.  The  Saviour,  employing  the 
occasion  which  had  presented  itself 
for  instruction,  proceeded  to  speak 
very  freely  on  the  dangers  connected 
with  worldly  possessions.  Shall  hard' 
lij  enter,  &c. ;  can  with   great   difR 


CHAPTER  XIX. 


15'J 


24  And  again  1  say  unto 
you,  It  is  easier  for  a  camel  to 
go  through  the  eye  of  a  needle, 
than  for  a  rich  man  to  enter 
into   the  kingdom  of  God. 

25  When  his  disciples  heard 
it,  they  were  exceedingly  amaz- 
ed, saying,  Who  then  can  be 
saved  1 

26  But  Jesus  beheld  them,  and 
said  unto  them,  With  men  this 

culty,  or  scarcely,  become  a  subject 
of  the  new  dispensation,  and  attain 
its  honors  and  bliss  in  the  coining 
world.  Compare  13:  22.  1  Tim.  6: 
9,  10.  Jesus  more  fully  explained 
this  declaration  by  adding,  as  Mark 
relates  (10 :  24),  ''  How  hard  is  it  for 
them  that  trust  in  riches  to  enter  into 
the  kingdom  of  God  !  " 

24.  This  verse  repeats,  in  a  more 
emphatic  manner,  the  same  sentiment 
as  is  contained  in  the  preceding  verse. 
ft  is  easier  for  a  camel,  &c.  Tiiis 
was  a  proverbial  manner  of  expressing 
the  utmost  difficulty  and  the  greatest 
improbability. 

2-3.  Amazed,  sayinor,  Who  then  can 
be  saved?  From  their  knowledge 
of  their  own  hearts,  and  their  obser- 
v.ition  of  others,  the  disciples  per- 
ceived that  men  who  were  not  rich, 
were  desirous  to  become  so,  and 
were  very  much  occupied  in  mat- 
ters pertaining  to  their  worldly  con- 
dition. 

2G.  With  men  this  is  impossible. 
Jesus  readily  acknowledged  that  pow- 
er superior  to  man's  is  necessary  in 
order  so  to  affect  the  human  heart,  that 
salvation  may  be  secured.  So  many 
allurements  do  wealth  and  worldly 
avocations  present,  and  so  liable  are 
we  to  be  unduly  engaged  in  the  cares 
of  the  present  life,  that  we  are  in  im- 
minent danger  of  neglecting  our  spir- 
itual interests.  Without  a  counteract- 
ing influence  from  above,  the  desire 
of  riches  "  drowns  men  in  destruction 
and  perdition."  Let  us  watch  against 
the  love  of  this  world,  and  constant- 
ly pray  God  to  bestow  on  us  durable 


is  impossible ;  but  with  God  all 
things  are  possible. 

27  Then  answered  Peter, 
and  said  unto  him,  Behold, 
we  have  forsaken  all,  and  fol- 
lowed thee ;  what  shall  we 
have    therefore  ? 

2S  And  Jesus  said  unto 
them,  Verily  I  say  unto  you. 
That  ye  which  have  followed 
me    in    the    regeneration,  when 

riches  and  righteousness,  '•  treasure  in 
heaven,"  even  at  the  expense  of  all 
earthly  wealth.     Compare  13 :  22. 

27.  We  have  forsaken  all.  In  the 
21st  verse,  Jesus  had  enjoined  upon 
the  young  man  to  part  with  his  earth- 
ly possessions  in  order  to  benefit  the 
poor.  Peter,  recalling  this  part  of 
the  Saviour's  remarks,  inquired  what 
blessings  would  be  bestowed  on  the 
disciples,  as  a  consequence  of  their 
obedience  to  him.  They  had  aban- 
doned their  secular  calling,  and  had 
become  his  constant  attendants,  whol- 
ly devoted  to  his  service. 

28.  Jesus  assured  the  disciples, 
that  in  the  coming  world  they  would 
have  an  abundant  recompense,  and 
would  be  signally  honored  as  sus- 
taining a  very  intimate  relation  to  him. 
Ill  the  regeneration.  These  words  are 
here  obscure.  But  a  careful  exami 
nation  of  the  connection,  and  of  the 
meaning  which  the  original  word 
translated  regeneration  bears  else- 
where, removes  the  difficulty.  The 
word  regeneration,  here,  does  not  mean 
that  great  change  in  the  character, 
of  which  Jesus  spoke  to  Nicodemus 
(John  3  :  3),  and  of  which  Paul  speaks 
in  the  Epistle  to  Titus  (3  :  5).  It  re- 
fers to  that  new  and  glorious  state 
which  will  be  the  consummation  of 
the  Messiah's  administration  ;  that  re- 
establishment  of  holiness  and  happi- 
ness, to  effect  Avhich  the  Saviour  came 
into  the  world;  the  state  of  glory,  in 
short,  when  the  Messiah  shall  have 
gathered  around  him  in  heaven  all  his 
redeemed  people,  and  shall  appear 
conspicuously  as  the  King  of  the  new 


160 


MATTHEW. 


the  Son  of  man  shall  sit  in  the 
throne  of  his  glory,  ye  also  shall 
sit  upon  twelve  thrones,  judg- 
ingr  the  twelve  tribes  of  Israel. 


29  And  every  one  that  hath 
forsaken  houses,  or  brethren, 
or  sisters,  or  father,  or  mother, 
or  wife,  or   children,  or  lands, 


state.  In  order  to  make  this  mean- 
ing manifest,  it  may  be  observed  that 
Ihe  word  laere  translated  regeneration 
is  applied  by  a  Greek  writer  to  ex- 
press the  state  of  the  earth  when 
restored  from  the  flood ;  and  by  an- 
other Greek  writer,  to  express  the 
renewed  state  of  the  Jewish  nation 
after  the  Babylonian  captivity  was 
ended.  It  is  necessary  to  make  a 
slight  alteration  in  the  punctuation 
of  the  verse  (which  we  are  at  liberty 
to  do,  as  the  punctuation  did  not  pro- 
ceed from  divine  authority),  and  to 
place  the  comma  after  the  words  fo^- 
loiccd  me.  The  verse  would  then 
read,  ye  which  have  folloxced  vie,  in 
the  regeneration  [in  the  new  order 
of  things]  when  the  Son  of  man  shall 
sit  in  ilie  throne  of  his  glory  [on  his 
glorious  throne,  as  the  great  king 
of  Israel ;  for  thus  the  people  were 
in  the  habit  of  regarding  the  Mes- 
siah, namely,  as  king  of  the  Jews, 
or  of  Israel],  then,  in  that  regen- 
erated state  of  things,  ye  shall  also 
sit  vpon  twelve  thrones.  That  is,  the 
Lord  Jesus  would,  as  the  Messiah, 
be  signally  honored,  and  these  disci- 
ples would  partake  of  his  honors  ;  he 
would  appear  as  the  king  of  Israel ; 
they  too  should  be  in  royal  state. 
The  manner  of  expressing  this  idea 
was  drawn  from  the  circumstance  of 
there  having  been  twelve  disciples, 
and  of  Israel  having  been  divided  in- 
to twelve  tribes.  In  conformity  with 
the  then  current  mode  of  speaking 
about  the  Messiah,  Jesus  represent- 
ed himself  as  a  great  king  over  the 
whole  people  of  Israel,  and  his  twelve 
disciples  as  twelve  subordinate  kings, 
or  rulers,  each  over  a  tribe.  In  this 
way  he  wished  to  make  the  impres- 
sion that  a  state  of  consummate  glory 
awaited  them,  after  the  services  which 
they  should  render  on  earth.  In  no 
stronger  manner  could  he  express  this 
thought  to  the  disciples,  such  was  the 


state  of  opinion  and  of  feeling  at  that 
time.  With  Israel,  as  the  chosen 
people  of  God,  the  disciples,  in  com- 
mon with  other  Jews,  associated  ideas 
of  singular  privileges  and  glory  ;  they 
were  expecting,  as  a  result  of  the 
Messiah's  coming,  a  restoration  of  the 
ancient  dignity  and  prosperity  of  the 
nation,  and  the  subjection  of  other  na- 
tions to  it ;  and  it  was,  in  their  opin- 
ion, by  becoming  Jews,  by  being  in- 
corporated into  their  nation,  that  other 
people  were  to  be  really  blessed,  and 
to-become  the  people  of  God,  When 
that  state  of  things  should  be  brought 
about,  and  lasting  glory  be  conferred 
on  the  people  of  Israel,  nothing  could 
be  greater  than  to  be  king  of  this  peo- 
ple, and  to  be  chief  officers  under  the 
King  Messiah.  ||  Judging  the  tvyelve 
tribes  of  Israel.  The  term  judge  is  of 
similar  import  to  our  word  rule,  ox  gov- 
ern ;  the  mention  of  the  ticelve  tribes 
of  Israel  is  only  an  extension  of  the 
preceding  idea,  and  representing  the 
dignity  as  exceedingly  illustrious  on 
account  of  its  being  over  the  people 
of  God,  the  Israelites.  The  simple 
idea  conveyed  by  this  language  was, 
that  when  the  Messiah  should  have 
finished  his  work,  and  entered  upon 
his  rei<rn  over  the  regenerated  people 
of  God  in  glory,  these  disciples  should 
be  partakers  of  his  glory,  and  should 
be  signally  honored.  The  language 
here  employed,  must  be  understood 
in  accordance  with  the  spiritual  na- 
ture of  the  Saviour's  government, 
and  of  the  rewards  which  he  will 
bestow. 

29.  And  every  one,  &c.  The  Sa- 
viour proceeded  to  observe,  that  not 
only  Peter  and  his  fellow-disciples 
should  attain  to  signal  honor  and  hap- 
piness, as  the  Messiah's  servants,  but 
every  one  who  should  possess  a  spirit 
of  entire  submission  and  cordial  at- 
tachment to  hirn,  and  should  endure 
privations  and  sufferings  for  his  sarke. 


CHAPTER  XX. 


iOl 


for  my  name's  sake,  shall  re- 
ceive a  hundred  fold,  and  shall 
inherit  everlasting  life. 

30  But  many  that  are  first 
shall  be  last,  and  the  last  shall 
he  first. 


should  also  receive  a  distinguished 
recompense,  both  here  and  hereafter. 
Mark  (10:  30)  and  Luke  (18:  30) 
make  mention  of"  this  present  time," 
and  of''  the  world  to  come."  Mark, 
in  the  verse  just  referred  to,  says, 
"  icith  persecutions y  That  is,  he 
must  expect  persecutions  in  this 
world,  as  well  as  a  measure  of  bliss; 
thougli,  as  my  disciple,  he  will  have 
my  favor  and  be  happy,  yet  he  must 
make  calculations  for  not  being  ex- 
empt, while  on  earth,  from  trials  on 
account  of  the  cause  of  Christ. 

30.  But  many,  &c.  Having  spoken 
so  freely  of  the  honors  and  happi- 
ness which  would  be  bestowed  at  the 
consummation  of  his  dispensation,  the 
Saviour  subjoined  a  proverbial  saying, 
the  design  of  which  appears  to  be,  in 
this  connection,  to  check  any  undue 
self-estimation  that  might  possibly 
arise  in  their  hearts.  He  cautioned 
them,  that  some,  who  are  now  held  in 
high  esteem,  will  not  have  a  propor- 
tionate dignity  hereafter;  while  others, 
who  receive  but  little  honor,  if  any, 
here,  will  be  blessed  with  distin- 
guished honor  hereafter.  The  disci- 
ples ought  not  to  fix  their  hearts  upon 
honors ;  for,  as  to  these,  the  distinc- 
tions which  exist  on  earth  will  not 
continue  in  heaven.  The  distin- 
guished here  may  occupy  a  low  place 
tliere  ;  the  disesteemed  here  may  oc- 
cupy the  highest  place  there.  And 
all  who  arrive  at  heaven  will  have 
reason  to  regard  themselves  as  greatly 
honored. 

As  parallel  passages,  examine  Mark 
10:  17—31.  Luke  18:  18—30. 

Let  us  REFLECT  on 

1.  The  danger  connected  with  be- 
ing rich,  vs.  23,  24.  Compare  1  Tim. 
6:  17. 

2.  The  proper  use  of  riches,  v.  21. 
Compare  1  Tim.  6:  18,  19. 

14  * 


CHAPTER   XX. 

FOR  the  kingdom  of  heav- 
en is  like  unto  a  man  that 
is  a  householder,  which  went  out 
early  in  the  morning  to  hire  la- 
borers into  his  vineyard. 

3.  The  unspeakable  value  of  heav- 
en, as  contrasted  with  even  the  high- 
est dignity  on  earth. 

4.  The  reasonableness  of  self-deni- 
al, for  the  sake  of  Christ.  Heaven 
will  make  amends  for  all  losses  and 
sorrows, 

CHAPTER   XX. 

1.  For,  &c.  The  parable  which 
now  follows,  is  immediately  connected 
with  the  preceding  conversation,  and 
ought  to  be  read  in  immediate  con- 
nection with  it.  Many  persons  fail  to 
perceive  the  design  of  the  parable,  in 
consequence  of  its  being  separated 
from  the  conversation  of  which  it  is  a 
part.  The  Saviour  had  just  cautioned 
the  disciples  against  an  undue  self- 
esteem  and  undue  expectations  in 
regard  to  honors  in  the  heavenly 
kingdom,  by  letting  them  know  that 
it  would  not  be  a  matter  of  course 
that  those  who  on  earth  might  be  re- 
garded as  first,  either  on  accoiint  of 
an  earlier  entrance  upon  his  service, 
or  any  more  honorable  distinction 
which  they  might  have  here  acquired, 
would  have  a  corresponding  honora- 
ble distinction  in  heaven.  He  wished 
now  to  show  them,  that  the  honors 
and  bliss  of  heaven  would  be  bestowed 
in  a  manner  that  would  signally  dis- 
play the  goodness  and  bountiful  dis- 
position of  God.  He  proceeded  to 
illustrate  this  matter  by  a  parable,  a 
familiar  similitude.  The  point  of  the 
parable  seems  to  be,  that  God  will 
distribute  the  rewards  of  heaven  ac- 
cording to  his  own  good  pleasure,  so 
as  to  illustrate  his  own  mercy  and 
liberality ;  and  not  in  accordance 
with  expectations  that  might  result 
from  a  human  view  of  men's  com- 
parative merit.  Thus  the  Saviour 
would  check  the  spirit  of  pride,  and 
of  envy  and  jealousy,  and  of  the  seek- 
ing of  honors ;  and   would  cultivate 


1G2 


MATTHEW. 


2  And  when  he  had  agreed 
with  the  laborers  for  a  penny 
a  day,  he  sent  them  in  to  his 
vineyard. 

3  And  he  went  out  about 
the  third  hour,  and  saw  others 
standing  idle  in  the  market- 
place, 

4  And  said  unto  them,  Go 
ye  also  into  the  vineyard,  and 
whatsoever  is  right,  I  will  give 
you.  And  they  went  their 
way. 

5  Again  he  went  out  about 
the  sixth  and  ninth  hour,  and 
did  likewise. 

6  And  about  the  eleventh 
hour  he  went  out,  and  found 
others  standing  idle,  and  saith 
unto  them.  Why  stand  ye  here 
all  the  day  idle? 

7  They  say  unto  him,  Be- 
cause  no    man    hath    hired   us. 

among  his  disciples  the  spirit  of  hum- 
ble submission  to  God,  of  gratitude 
for  being  permitted  to  occupy  any 
place  in  the  divine  kingdom,  and  of 
mutual  joy  at  one  another's  advance- 
ment and  bliss.  ||  The  kingdom  of 
heaven  is  like,  «fcc.  As  if  our  Lord 
had  said,  The  state  of  things  in  the 
Messiah's  reign  may  be  likened  to 
the  conduct  of  a  certain  house- 
holder. 

2.  A  penny  a  day.  The  coin  here 
mentioned  bore  the  value,  according 
to  some  accounts,  of  about  nine  cents 
of  our  money ;  according  to  others, 
of  fourteen.  This  was  the  usual  pay 
for  a  day's  labor. 

3.  Third  hour;  corresponding  to 
nine  o'clock  in  the  morning,  accoi-d- 
ing  to  our  reckoning.  The  day  was  at 
that  time  divided  into  twelve  hours 
(see  John  11:9);  and  the  night  into 
the  same  number.  We  shall  have  a 
sufficiently  correct  notion  of  the  man- 
ner of  reckoning,  if  we  consider  the 
day  uniformly  as  beginning  at  our  six 


He  saith  unto  them.  Go  ye  also 
into  the  vineyard ;  and  whatso- 
ever is  right,  that  shall  ye  re- 
ceive. 

8  So  when  evening  was  come, 
the  lord  of  the  vineyard  saith 
unto  his  steward,  Call  the  la- 
borers, and  give  tliem  their  hire, 
beginning  from  the  last  unto  the 
first. 

9  And  when  they  came  that 
were  hired  about  the  eleventh 
hour,  they  received  every  man 
a  penny. 

10  But  when  the  first  came, 
they  supposed  that  they  should 
have  received  more;  and  they 
likewise  received  every  man  a 
penny. 

11  And  when  they  had  re- 
ceived it,  they  murmured  against 
the  good  man  of  the  house, 

12  Saying,  These  last   have 


o'clock,  so  that  the  time  from  six  to 
seven  o'clock  would  correspond  to 
the  first  hour  of  the  day.  \\Ma.rhet- 
place.  The  word  thus  translated 
signifies  the  place  where  articles  were 
exposed  for  sale,  where  trials  were 
attended  and  assemblies  collected. 
It  was,  therefore,  a  place  of  public 
and  common  resort,  suitable  for  find- 
ing laborers. 

4.  The  laborers  here  spoken  of 
were  merely  promised  that  they 
should  receive  a  suitable  compensa- 
tion. 

5.  Sixth  and  ninth  hour ;  twelve 
o'clock,  and  three  in  the  afternoon. 

G.  Eleventh  hour ;  one  hour  before 
the  close  of  the  day. 

8.  His  steivard.  The  man  who  had 
charge  of  his  business. 

11.  Good  man  of  the  house.  The 
original  word  is  the  same  as  is  trans- 
lated in  the  first  verse  householder. 
It  is  an  old  expression,  equivalent  to 
our  word  proprietor,  or  vitistcr  of  the 
family. 


CHAPTER   XX. 


163 


wrought  but  one  hour,  and  thou 
hast  made  them  equal  unto  us, 
which  have  borne  the  burden 
and  heat  of  the  day. 

13  But  he  answered  one  of 
them,  and  said,  Friend,  I  do 
thee  no  wrong :  didst  not  thou 
agree  with  me  for  a  penny? 

14  Take  that  thine   is,   and 

13.  JVb  imong ;  no  injustice. 

14.  /  will  give  ;  I  choose  to  give,  I 
am  disposed,  while  I  do  you  no  injus- 
tice, to  treat  with  signal  and  unex- 
pected kindness  these  thy  fellow- 
laborers. 

15.  Is  thine  eye  evil?  Because  I 
am  kind  and  benevolent,  and  wish  to 
treat  a  person  abundantly  better  than 
his  deserts  and  his  expectations,  wilt 
thou  indulge  in  envy,  and  look  on 
me  with  suspicion .''  An  evil  eye 
means  an  envious  eye,  or  simply  envy. 

16.  So  the  last,  <fec.  This  verse 
repeats  the  proverbial  saying,  which 
it  was  the  design  of  the  parable  to 
illustrate.  The  laborers  who  came 
last,  were,  by  the  signal  kindness  of 
the  proprietor,  put  on  an  equality 
with  the  others  in  regard  to  compen- 
sation. Those  who  entered  the  vine- 
yard first,  received  a  fair  and  ample 
compensation,  and  ought  not  to  have 
complained  of  the  signal  kindness  of 
their  employer  towards  the  others. 
They  ought,  on  the  contrary,  to  have 
admired  his  benevolence.  So,  in  re- 
spect to  the  rewards  and  honors  which 
the  disciples  had  reason  to  expect, 
they  ought  not  to  regard  themselves 
as  occupying  such  a  station,  that 
none  could  receive  favors  equal  to 
those  which  they  might  receive,  nor 
ought  they  to  cherish  a  temper  un- 
friendly to  the  elevation  of  others 
to  honor  and  bliss.  They  ought  not 
to  fix  their  hearts  on  compensation 
and  dignity,  nor  to  indulge  an  over- 
weening self-esteem,  nor  to  cherish 
expectations  that  might  not  accord 
with  the  benevolent  intentions  of 
their  Lord.  They  must  remember, 
that  while  no  injustice  nor  unkind- 
ness    v/ould    be    done    to    tliem,    it 


go  thy  way  :    I  will  give    unto 
this  last  even  as  unto  thee. 

15  Is  it  not  lawful  for  me  to 
do  what  I  will  with  mine  own  ? 
Is  thine  eye  evil  because  I  am 
good? 

16  So  the  last  shall  be  first, 
and  the  first  last :  for  many  be 
called,  but  few  chosen. 


might  comport  with  the  signal  be- 
nevolence of  their  Master  to  confer 
very  special  favors  on  others,  which 
would  raise  them  to  an  equality  in 
bliss  with  the  apostles.  Thus  the 
last  might  be  treated  as  the  first,  and 
the  first  as  the  last.  Thus,  too,  all 
the  Messiah's  servants  would  receive 
distinguished  honor  and  bliss,  and 
might  all,  even  the  lowest  of  them, 
be  regarded  as  raised  to  royal  dignity. 
Let  there,  then,  be  no  undue  self-valu- 
ation, and  no  disposition  to  think  less 
worthily  of  others  who  are  engaged, 
or  who  may  yet  be  engaged,  in  the 
Lord's  service;  and  let  there  be  no 
disposition  to  reflect  unkindly  on  the 
Lord,  if  he  should  look  with  just  as 
much  favor  upon  other  laborers  as 
upon  his  first  disciples.  ||  For  many 
be  called,  hut  few  chosen.  Another 
proverbial  saying,  applicable  to  the 
subject  of  discourse,  and  illustrated 
by  the  parable.  While  many  are 
called  into  my  service,  few,  indeed, 
of  them  can  be  chosen  to  distinguished 
honor  in  my  kingdom.  In  distribu- 
ting the  honors  and  bliss  of  the  divine 
kingdom,  God  will  be  actuated  more 
by  a  merciful  and  benevolent  spirit, 
utterly  exceeding  the  deserts  and  the 
expectations  of  his  servants,  than  by 
a  strict  regard  to  their  comparative 
deserts.  He  will  delight  in  multiply- 
ing his  favors  to  the  great  company, 
rather  than  in  elevating  some  to  su- 
perior distinction.  It  ought,  indeed, 
to  be  sufficient  for  any  person,  that 
he  will  be  allowed  to  have  any  share 
in  the  exalted,  the  royal  honors  and 
bliss  of  heaven,  without  indulging  the 
thought  of  being  elevated  to  distinc- 
tion among  his  fellow-servants.  The 
lowest  place  in  heaven  is  unspeakably 


164 


MATTHEW. 


17  And  Jesus,  going  up  to 
Jerusalem,  took  the  twelve  dis- 
ciples apart,  in  the  way,  and  said 
unto  them, 

18  Behold,  we  go  up  to  Je- 
rusalem ;  and  the  Son  of  man 
shall  be  betrayed  unto  the  chief 
priests,  and  unto  the  scribes, 
and  they  shall  condemn  him  to 
death, 

19  And  shall  deliver  him  to 

too  honorable  and  happy  for  any  man 
to  claim,  or  to  deserve.  And  if  it 
should  please  God  to  bestow  equal 
bliss  on  some  who  have  not  labored 
so  long  as  others,  let  this  arrange- 
ment illustrate,  and  lead  all  to  admire, 
the  benevolence  of  God,  which,  with- 
out depressing  a  single  individual, 
elevates  many. 

Practical  Hints.  1.  Admire  the 
condescension  of  God  in  admitting 
men  to  the  bliss  and  dignity  of  heaven. 

2.  Beware  of  thinking  very  highly 
of  services  which  you  have  performed 
in  the  cause  of  Christ. 

3.  Rejoice  in  God's  kindness  to 
others.  That  kindness  does  you  no 
injury,  while  it  does  them  immense 
good. 

It  may  here  be  observed,  that  the 
parable  in  Luke  17:7 — 10,  is  very 
applicable  to  the  occasion  spoken  of 
in  this  place  by  Matthew. 

17.  Going  up  to  Jerusalem.  Jesus 
was  now  going  up  to  Jerusalem  for 
the  last  time  ;  and  he  wished  to  pre- 
pare the  minds  of  the  disciples  for 
the  events  which  were  soon  to  occur. 
Hence  he  took  them  apart,  by  them- 
selves, aside  from  other  companies 
that  might  be  also  going  to  Jeru- 
salem. 

18.  They  shall  condemn  him  to  death. 
It  was  in  the  power  of  the  Sanhedrim, 
the  highest  tribunal  among  the  Jews, 
to  pass  sentence  of  death ;  but  the 
executing  of  the  sentence  belonged, 
according  to  the  limitation  of  power 
introduced  by  the  Romans,  to  the 
Roman  governor. 


the  Gentiles  to  mock,  and  to 
scourge,  and  to  crucify  him :  and 
the  third  day  he  shall  rise  again. 

20  Then  came  to  him  the 
mother  of  Zebedee's  children, 
with  her  sons,  worshipping  Azm, 
and  desiring  a  certain  thing  of 
him. 

21  And  he  said  unto  her, 
What  wilt  thou?  She  saith 
unto  him.  Grant  that  these  my 


19.  Deliver  him  to  the  Gentiles ;  to 
the  Romans,  who  then  had  dominion 
over  the  Jews.  Compare,  as  paral- 
lel passages,  Mark  10  :  32 — 34.  Luke 
18:31 — 34.  Luke  informs  us  (18: 
34)  that  the  disciples  did  not  under- 
stand what  their  Lord  had  told  them 
To  us  it  may  seem  almost  inconceiv- 
able, that  they  should  not  have  fully 
comprehended  his  meaning.  But  we 
must  consider,  that  from  their  child- 
hood their  minds  had  been  filled  with 
error  respecting  the  Messiah,  and 
they  had  been  indulging  anticipations 
entirely  contrary  to  what  their  Mas- 
ter had  been  repeatedly  telling  them. 
They  probably  thought,  that  their 
Master  could  not  intend  to  be  under- 
stood just  as  he  seemed  to  speak,  and 
therefore  they  did  not  permit  them- 
selves to  see  the  real  truth  as  he  en- 
deavored to  enforce  it  on  them. 

20.  The  mother  of  Zehedees  chil- 
dren; James  and  John  ;  see  Matt.  4  : 
21 ;  also  Mark  ]  0  :  35.  Their  mother's 
name  was  Salome;  for  she,  who,  in 
Matt.  27:  56,  is  called  the  mother  of 
Zebedee's  children,  is,  in  Mark  15  :  40, 
called  Salome.  ||  Worshipping  ;  bow- 
ing down  to  the  earth  in  token  of 
reverence. 

21.  Grant,  &c.  Probably  the  lan- 
guage of  our  Lord  in  lU  :  28  was  not 
rightly  apprehended  by  the  disciples  ; 
and  they  still  indulged  the  thought 
of  great  earthly  distinction  in  the 
administration  of  the  Messiah.  The 
two  disciples,  James  and  John,  to- 
gether with  their  mother,  indulged 
ambitious  viev.'^s  in  regard  to  the 
honors  of  the  Messiah's  reign.  They 
perhaps   thouglit,   that   there    was   a 


CHAPTER  XX. 


165 


two  sons,  may  sit,  the  o-ne  on 
thy  right  hand,  and  the  other  on 
the  left,  in  thy  kingdom. 

23  But  Jesus  answered  and 
said,  Ye  know  not  what  ye  ask. 
Are  ye  able  to  drink  of  the  cup 
that  I  shall   drink  of,  and  to  be 


prospect  of  their  being  elevated  above 
tlieir  brethren,  in  consequence  of 
their  having  been  distinguished  on 
some  former  occasions.  See  Mark  5  : 
37.  Matt.  17  :  1.  Their  mother  made 
request  in  their  behalf.  Tiie  request 
that  one  of  her  sons  might  sit  on  his 
right  hand,  and  the  other  on  his  left, 
when  he  should  enter  on  his  kingly 
power,  vi^as  a  request  that  they  might 
be  his  two  most  distinguished  offi- 
cers ;  that  they  might  occupy  stations 
of  power  and  honor  next  to  his  own. 
Mark  (10  :  35)  represents  the  two  dis- 
ciples as  asking  for  themselves;  but, 
as  in  common  life  a  man  is  said  to  do 
himself  what  he  employs  others  to  do 
for  him,  so,  doubtless,  on  this  occa- 
sion, the  sons  preferred  their  request 
through  the  agency  of  their  mother. 

22.  Ye  know  not  ivhat  ye  ask  ;  ye 
ask  in  a  very  ignorant  manner,  not 
considering  the  nature  of  my  govern- 
Mient,  nor  the  sorrows  which  I  must 
endure  in  order  to  establish  it.  ||  To 
drink  of  the  cup.  &c.  A  cup  is  fre- 
quently used  in  the  Scriptures  as  an 
image  of  the  sufferings  which  God  is 
pleaded  to  appoint  either  for  his  foes 
or  for  his  friends.  Thus  the  Saviour 
says  (John  18:  11),  in  regard  to  the 
sufferings  which  were  coming  upon 
him,  "The  cup  which  my  Father 
hath  given  me,  shall  I  not  drink  it.' " 
Compare,  also,  Ps.  60  :  3.  7.5  :  8.  Is. 
51:  17,  22.  Lam.  4:  21.  The  idea, 
then,  of  the  Saviour  was.  Can  ye  en- 
dure the  sufferings  which  are  appoint- 
ed for  me  ?  or  such  sufferings  as  I  am 
to  endure,  before  I  enter  fully  on  my 
glory  .''  II  Jitid  he  baptized,  &c.  The 
words  here  rendered  baptize  and  baj)- 
tism  would  be  more  intelligible  if 
their  primary  meaning  were  expressed. 
Allusion  is  not  here  made  to  the  New 
Testament  ordinance,  but  to  the  e.x- 


baptized  with  the  baptism  that 
I  am  baptized  with?  They  say 
unto  him,  We  are  able. 

23  And  he  saith  unto  them, 
Ye  shall  drink  indeed  of  my 
cup,  and  be  baptized  with  the 
baptism  that  I  am  baptized  with  : 


treme  suffering  which  our  Lord  was 
to  undergo.  The  idea  of  being  im- 
mersed in  suffering,  or  overichelmed 
with  suffering,  is  here  expressed  by 
the  word  baptize.  The  meaning  would 
be  more  clearly  expressed  by  trans- 
lating thus  —  Can  ye  be  ovenohelmed 
[can  ye  bear  to  be  overwhelmed]  tvith 
the  overichelming  with  which  I  am  to 
he  overwhelmed  ?  In  other  words, 
Can  ye  endure  sufferings  like  those 
with  which  I  shall  be  overwhelmed  ? 
The  enduring  of  sore  calamities  is 
expressed,  in  other  parts  of  the  Bi- 
ble, by  such  terms  as  these  —  pass^ing 
through  deep  waters,  and  being  covered 
by  loaves.  See  Ps.  69  :  2.  42  :  7.  Is. 
43 :  2.  II  We  are  able.  So  allured 
were  they  by  the  hope  of  distinguished 
honor,  that  they  declared  themselves 
able  and  willing  to  undergo  any  suf- 
ferings that  might  be  necessary. 

23.  Ye  shall  drink,  &c.  Ye  will 
indeed  be  called  to  verv  severe  suffer- 
ings ;  sufferings  such  as  I  myself  shall 
endure.  This  language  must  be  un- 
derstood comparatively.  The  disciples 
were  not  to  endure  the  very  same 
sufferings  as  their  Master  would  ;  but 
they  were  to  endure  similar  and  great 
sufferings.  ||  To  sit  on  my  right  hand 
and  on  my  left ;  to  possess  the  high- 
est places  in  my  government.  ||  Is  r.ot 
mine,  &c.  To  assign  these  higii  hon- 
ors is  no  part  of  my  business ;  that 
matter  is  already  arranged  by  my  Fa- 
ther, and  they  shall  obtain  such  dis- 
tinction for  whom  he  has  destined  it. 
It  does  not  pertain  to  me  to  distribute 
such  honors,  except  in  accordance  with 
the  appointment  of  my  Father  ;  and  it 
does  not  become  me  to  say  any  tiling 
in  reference  to  this  matter.  Thus  the 
Saviour  waived  the  subject.  It  will 
be  perceived,  that  in  our  translation, 
the, words  it  shall  he  given  are  piint- 


16C 


MATTHEW. 


but,  to  sit  on  my  right  hand,  and 
on  my  left,  is  not  mine  to  give, 
but  it  shall  be  given  to  them 
for  whom  it  is  prepared  of  my 
Father. 

24  And  when  the  ten  heard 
it,  they  were  moved  with  indig- 
nation against  the  two  breth- 
ren. 

25  But  Jesus  called  them  iinto 
him,  and  said.  Ye  know  that  the 
princes  of  the  Gentiles  exercise 
dominion  over   them,  and  they 


ed  in  Italics,  as  being  supplied  by  the 
translators,  and  not  found  in  the  origi- 
nal. They  are  not  necessary  for  the 
expression  of  the  sense,  and  might 
well  be  omitted.  Then  the  clause 
would  stand  thus :  ''  But  to  sit  on  my 
right  hand  and  on  my  left  is  not  mine 
to  give  but  [except]  to  them  for  whom 
it  is  prepared  [appointed]  by  my 
Father." 

24.  The  ten;  the  other  disciples. 
They  were  indignant  at  the  request 
of  the  two  brothers,  as  it  was  an  am- 
bitious aspiring  after  honors,  to  the 
neglect  and  disadvantage  of  their  com- 
panions and  equals. 

25.  Jesus  called  them.  The  am- 
bitious request  of  the  two  brethren, 
and  the  indignant  feelings  of  the  ten 
towards  them,  proved  the  occasion  of 
the  Saviour's  impressing  on  the  minds 
of  all  the  duty  of  humility,  and  of 
his  showing  the  very  high  estimation 
in  which  humility  ought  to  be  held 
among  his  followers.  An  aspiring  after 
honors  he  reprobated,  but  an  humble 
temper,  which  will  be  mainly  anxious 
to  do  good  to  others,  he  represented 
as  most  congenial  with  the  new  dis- 
pensation. \^  Princes  of  the  Gentiles; 
rulers  of  the  nations.  ||  They  that  are 
great ;  their  great  men,  their  nobles. 

26.  Great  among  you;  distinguish- 
ed. II  Your  minister;  your  servant, 
waiting  on  you,  and  seeking  not  great 
things  for  himself,  but,  in  an  humble 
spirit,  holding  himself  ready  to  render 
service  for  the  good  of  others. 

27.  Your  servant.     The  idea  is  es- 


that  are  great  exercise  authority 
upon  them. 

26  But  it  shall  not  be  so 
among  you :  but  whosoever  will 
be  great  among  you,  let  him  be 
your  minister ; 

27  And  whosoever  will  be 
chief  among  you,  let  him  be 
your  servant : 

28  Even  as  the  Son  of  man 
came  not  to  be  ministered  unto, 
but  to  minister,  and  to  give  his 
life  a  ransom  for  many. 


sentially  the  same  as  in  the  preceding 
verse.  There  may  be  an  advance  in 
the  thought,  expressed  by  a  difference 
between  a  servant  and  a  slave.  If  a 
person  seeks  to  be  great  among  you, 
let  him  condescend  to  be  your  servant ; 
if  he  would  be  very  great,  so  as  to  be 
first,  preeminent,  let  him  seek  for  this 
preeminence  by  condescending  to  be 
your  slave.  The  depth  of  his  humili- 
ty and  condescension  in  serving  you 
shall  measure  the  height  of  his  true 
dignity  among  you. 

28.  The  Son  of  man;  the  Messiah, 
your  Master.  ||  Not  to  be  ministered 
unto,  &c. ;  not  to  receive  service  from 
others,  but  to  perform  service  for 
others.  ^Jind  to  give,  &c. ;  even  to 
the  extent  of  giving  up  his  life  in  their 
behalf,  so  as  to  ransom  them  from 
misery.  Jesus  presented  his  own  ex- 
ample, as  to  condescension  and  seek- 
ing the  good  of  others,  for  a  pattern 
to  his  disciples,  and  a  corrective  of 
the  ambitious  spirit  which  they  had 
displaj-ed.  Compare  Phil.  2:  1 — 11. 
See,  also.  Matt.  18 : 1—3.  ||  For  many. 
The  word  many  is  here  used  in  an  in- 
definite manner,  like  the  word  multi' 
tudr.s.  As  the  parallel  passage,  ex- 
amine Mark  10 :  35 — 45. 

Remarks.  1.  Here  is  an  affecting 
lesson  of  man's  weakness  in  seeking 
for  worldly  honors.  We  are  too  much 
allured  by  outward  splendor,  and  are 
too  prone  to  grasp  at  earthly  greatness. 
The  disciples  were  cautioned  again  on 
this  point,  just  when  they  were   re- 


CHAPTER  XX. 


1G7 


29  And  as  they  departed  from 
Jericho,  a  great  multitude  fol- 
lowed  him. 

30  And,  behold,  two  blind 
men,  sitting  by  the  way-side, 
when  they  heard  that  Jesus 
passed  by,  cried  out,  saying, 
Have  mercy  on  us,  O  Lord, 
thou    Son    of  David. 

31  And  the  multitude  re- 
buked them,  because  they  should 
hold  their  peace  :  but  they  cried 
the  more,  saying,  Have   mercy 


dining  at  the  last  supper.     Luke  22  : 
24— 3U. 

2.  Observe  the  kind  manner  in 
which  Jesus  endeavored  to  correct  the 
errors  and  frailties  of  his  disciples.  He 
endeavored  to  withdraw  their  minds 
and  hearts  from  outward  dignity,  by 
showing  them  a  more  excellent  way 
of  obtaining  preeminence. 

3.  Humility  is  a  cardinal  virtue  of 
Christianity. 

4.  True  humility  is  allied  to  the 
spirit  of  usefulness. 

5.  Let  us  not  value  others  or  our- 
selves on  account  of  any  external 
circumstances.  True  worm  consists 
rather  in  humility,  in  condescension, 
and  in  endeavoring  to  be  useful.  Let 
the  example  of  Jesus  put  to  shame  our 
unworthy  seeking  of  earthly  dignity 
and  ease. 

29.  Jericho.  This  was  a  city  next 
in  importance  to  Jerusalem,  and  lay 
about  twenty  miles  nearly  east  from 
Jerusalem.  In  respect  to  its  historv, 
read  Josh.  2:1,  &c  3:  16.  4:19. 
6:  1—27.  1  Kings  16:  34. 

30.  Son  of  Diivid  ;  one  of  the  ap- 
pellations of  the  Messiah. 

31.  Rebuked  them,  because,  &c.  ; 
rather  enjoined  upon  them,  and  that 
with  censure,  that  they  should  be 
silent. 

An  account  of  the  cure  here  related 
occurs  in  Mark  10  :  46 — 52,  and  Luke 
18:35 — 43.  Mark  and  Luke  speak 
of  only  one  blind  man.  Matthew 
speaks  of  two,  Matthew  being  in  this 


on   us,    O   Lord,   thou  Son   of 
David. 

32  And  Jesus  stood  still, 
and  called  them,  and  said,  What 
will  ye  that  I  shall  do  unto 
you? 

33  They  say  unto  him.  Lord, 
that  our  eyes  may  be  opened. 

34  So  Jesus  had  compassion 
oji  them,  and  touched  their  eyes : 
and  immediately  their  eyes  re- 
ceived sight,  and  they  followed 
him. 


instance  more  particular ;  and  the 
others  speaking  of  one  only,  on  ac- 
count, perhaps,  of  his  being  a  well- 
known  person.  By  comparing  the  ac- 
count, as  related  by  Matthew  and 
Mark,  with  that  given  by  Luke,  it  will 
appear  that  the  two  former  speak  of 
the  miracle  as  performed  when  Jesus 
and  his  company  had  come  out  of  the 
city,  and  Luke  represents  it  as  per- 
formed while  Jesus  and  his  company 
were  approaching  the  city.  In  regard 
to  this  diversity,  two  remarks  may  be 
made  —  1.  There  were  probably  some 
circumstances  connected  with  this 
transaction  which  are  not  related,  and 
which,  if  they  were  known,  would 
entirely  remove  all  appearance  of  di- 
versity in  the  accounts.  2.  It  is 
probable  that  Jesus  spent  some  time 
in  Jericho ;  as  it  was  a  very  important 
city,  and  we  no  where  else  read  of 
his  having  visited  it.  During  his  stay 
in  the  city,  he  may  have  made  an  ex- 
cursion into  the  neighboring  country  ; 
and  when  he  had  gone  out  on  such  an 
excursion,  and  was  returning,  he  may 
have  performed  the  cure.  Matthew 
and  Mark  relate,  that  the  event  took 
place  when  he  had  gone  out  of  the 
city,  and  Luke  observes  that  it  took 
place  when  (perhaps  during  this  ex- 
cursion) he  had  come  near  to  the 
city. 

The  account  of  the  blind  men  may 
TEACH  us, 

1 .  The  importance  of  earnestness 
and  importunity  in  our  supplications 


168 


MATTHEW. 


CHAPTER   XXI. 

AND  when  they  drew  nigh 
unto  Jerusalem,  and  were 
come  to  Bethphage,  unto  the 
mount  of  Olives,  then  sent  Je- 
sus two  disciples, 

2  Saying  unto  them,  Go  into 
the  village  over  against  you,  and 
straightway  ye  shall  find  an  ass 
tied,  and  a  colt  with  her  :  loose 
them,  and  bring  them  unto 
me. 

2.  The  kindness  of  Jesus  in  no- 
ticing those  whom  others  were  dis- 
posed to  disregard, 

3.  The  proneness  of  men,  even 
while  professing  to  pay  honor  to 
God,  to  overlook  the  suffering  and 
wretched. 

The  Saviour,  who  so  kindly  con- 
descended to  these  blind  men,  and 
who  went  about  doing  good,  is  equal- 
ly ready  to  hear  our  prayers,  if  we 
really  feel  our  need  of  spiritual  bless- 
ings, and  earnestly  implore  his  mercy. 
Let  none  be  discouraged  ;  but,  rely- 
ing on  his  power  and  goodness,  let 
all  seek  earnestly  his  favor,  for  he 
•'  waiteth  that  he  may  be  gracious." 

CHAPTER   XXI. 

1.  And  token  they  drew  nigh  unto 
Jerusalem.  See  20  :  17,  18.  1|  Beth- 
phage;  a  small  village  in  the  vicini- 
ty of  the  mount  of  Olives.  Mark 
(11:1)  and  Luke  (19:29)  mention 
two  places,  Bethany  and  Bethphage  ; 
these  two  were  adjacent  to  each  oth- 
er. II  Mount  of  Olives ;  a  mountain- 
ous ridge  lying  east  of  Jerusalem. 
As  it  was  a  ridge  of  lofty  hills,  wri- 
ters differ  in  stating  the  distance  from 
Jerusalem ,  some  saying  five  fur- 
longs, and  others,  a  Sabbath-day's 
journey  (Acts  1:  12),  that  is,  about 
seven  and  a  half  furlongs  from  the 
city.  They  have  reference  to  differ- 
ent parts  of  the  mountainous  range. 
The  name  arose  from  the  olive-trees 
with  which  it  abounded. 

2.  Villiige  over  against  you  ;  Beth- 
phage,    Jesus  had    already   been   in 


3  And  if  any  man  say  auglit 
unto  you,  ye  shall  say.  The 
Lord  hath  need  of  them ;  and 
straightway  he  will  send  them. 

4  All  this  was  done,  that  it 
might  be  fulfilled  which  was 
spoken  by  the  prophet,  saying, 

5  Tell  ye  the  daughter  of 
Sion,  Behold,  thy  King  cometh 
unto  thee,  meek,  and  sitting  up- 
on an  ass,  and  a  colt  the  foal  of 
an  ass. 


Bethany  (see  John  12 :  1),  and  was 
now  prosecuting  his  journey.  ||  An 
ass  —  and  a  colt  'with  her.  The  other 
evangelists,  Mark  (11:  2)  and  Luke 
(19:30),  mention  only  a  colt.  It 
was  the  colt  that  Jesus  wished  for; 
but  the  easiest  way  of  having  the 
colt  brought  was  to  lead  the  ass,  and 
the  colt  would  follow. 

3.  Aught ;  any  thing ;  make  any 
objection  to  your  taking  the  animals. 
II  The  Lord;  the  Master;  that  is,  our 
Master.  The  owners  of  these  ani- 
mals were,  in  all  probability,  ac- 
quainted with  Jesus  and  his  disciples, 
and  were  friendly  to  them ;  and 
would,  therefore,  without  hesitation, 
give  them  up  for  his  accommodation, 

4.  That  it  might  be  fulfilled,  &c. 
In  this  transaction,  there  was  a  fulfil- 
ment of  what  the  prophet  Zechariah 
(9  :  9)  had  long  before  declared  re- 
specting the  Messiah ;  so  that  this 
act  of  our  Lord's,  by  which  he  was 
again  about  to  show  himself  publicly 
to  the  nation  as  the  Messiah,  the 
promised  king  of  Israel,  was  in  pre- 
cise accordance  with  the  language  of 
prophecy. 

5.  Daughter  of  Sion.  Sion  was 
one  of  the  hills  on  which  the  city  of 
Jerusalem  was  built,  and  it  was  em- 
ployed as  a  name  equivalent  to  Jeru- 
salem. By  a  mode  of  speech  com- 
mon among  the  Hebrew  writers,  the 
phrase  davghler  of  Sion  means  Sion 
itself;  and  as  Sion  is  put  for  Jerusa- 
lem, the  expression  daughter  of  Sion 
means  city  of  Jerusalem.  Sodaugh' 
ter  of  Tyre  means  the  city  cf  Tyre,. 


CHAPTER  XXI. 


169 


6  And  the  disciples  went, 
and  did  as  Jesus  commanded 
them, 

7  And  brought  the  ass,  and 
the  colt,  and  put  on  them  their 
clothes,  and  they  set  him  there- 
on. 

8  And  a  very  great  multitude 


\\Meeh;  gentle,  peaceable;  not  a 
haughty,  warlike  conqueror.  Com- 
pare \'Z:  19,  20.  II  Sitting  upon  an 
ass.  Anciently,  in  Oriental  countries, 
princes  and  the  most  distinguished 
men  rode  on  asses.  See  Gen.  22 :  3. 
Num.  22:21.  Judges  5  :  10.  10:4. 
2  Sam.  17:  23.  These  animals  were 
not,  in  the  East,  so  mean  as  they  are 
regarded  among  us ;  but,  when  right- 
ly trained,  they  were  active,  and 
beautiful  in  appearance.  There  was, 
then,  nothing  degrading  in  employ- 
ing this  animal,  when  the  Saviour 
was  proposing  to  enter  the  metropolis 
of  the  Jewish  nation  amid  the  accla- 
mations of  multitudes,  thus  drawing 
attention  to  himself  as  the  promised 
king,  just  before  his  sufferings,  so 
that  when  he  should  be  crucified,  he 
would  be  remembered  as  the  person 
who  had  made  an  entry  into  the  me- 
tropolis as  the  king  of  the  Jews. 
Asses  were  used  in  times  of  -peace  by 
people  of  all  classes ;  while  horses 
were  used  in  loar.  There  was,  then, 
a  special  appropriateness  in  Jesus, 
the  Prince  of  •peace,  employing  this 
animal  on  so  public  an  occasion  of 
announcing  himself  anew  to  the  na- 
tion as  their  predicted  king.  [|  ^nd  a 
colt;  more  correctly,  even  a  colt. 

7.  And  put  on  them  their  clothes ; 
put  on  them  some  mantles,  to  an- 
swer the  purpose  of  a  saddle.  Both 
the  animals  seem  to  be  mentioned  ; 
but  Matthew  speaks  in  a  general  way. 
as  was  usual  among  the  Hebrews, 
and  as  we  often  do  in  common  con- 
versation. The  accounts  of  Mark 
and  of  Luke  are  more  precise,  and 
mention  only  the  colt.  At  that  peri- 
od of  the  world,  the  saddle  was,  in 
common,  merely  a  piece  of  cloth 
thrown  over  the  back  of  the  animal. 

VOL.   I.  1") 


spread  their  garments  in  the 
way  ;  others  cut  down  branches 
from  the  trees,  and  strewed  them 
in  the  way. 

9  And  the  multitudes  that 
went  before,  and  that  followed, 
cried,  saying,  Hosanna  to  the 
Son  of  David !     Blessed  is  he 

8.  Spread  their  garments  in  the 
way,  &c. ;  mantles,  the  outside  gar- 
ment, worn  by  wrapping  it  around 
the  body.  The  branches  which  were 
strowed  in  the  way,  were,  as  we  learn 
from  John  12  :  13,  branches  of  palm- 
trees.  Palm-branches  were  a  sym- 
bol of  joy ;  they  were  employed  in 
celebrating  the  feast  of  tabernacle.s 
See  Lev.  23:  39—43.  They  were 
also  employed  by  the  Greeks  and  Ro- 
mans in  celebrating  military  triumphs. 
The  scattering  of  leaves  and  flowers 
in  the  streets  was,  among  the  an- 
cients, a  token  of  reverence  and  hon- 
or. On  public  occasions,  in  the  East, 
when  kings,  or  national  ambassadors, 
made  an  entry  into  the  cities,  distin- 
guished marks  of  honor  were  shown. 
The  streets  were  sprinkled  witli  wa- 
ter ;  and,  with  the  e.xQeption  of  a 
small  path  in  the  centre  of  them, 
were  strowed  with  flowers  and 
branches  of  trees,  and  sometimes 
even  richly-embroidered  carpets  were 
spread  over  them. 

9.  Hbsannn;  a  joyful  acclamation, 
derived  from  the  Hebrew  language, 
and  properly  meaning  save  now  ;  that 
is,  taken  in  connection  with  the  re- 
maining words,  salvation,  divine  Ja- 
vor  to  the  son  of  David,  the  King 
Messiah.  This  expression,  and  that 
which  follows,  Blessed  is  [be]  he  that 
Cometh,  &c.,  were  taken  from  Ps.  1 18  : 
25,  26 ;  which  language  would  natu- 
rally occur  to  a  Jew's  mind,  when 
thinking  of  a  formal  display  of  the 
Messiah,  and  particularly  on  the  pres- 
ent occasion,  when  the  palm-branch- 
es would  remind  them  of  the  feast  of 
tabernacles.  During  that  feast,  the 
118th  psalm,  among  others,  was  sung 
with  much  joy,  and  the  shouting  of 
Hosanna  !    Hosanna  !    was  very   fre- 


170 


MATTHEW. 


that  Cometh  in  the  name  of  the 
Lord;  Hosanna  in  the  high- 
est! 

10  And  when  he  was  come 
into  Jerusalem,  all  the  city 
was  moved,  saying,  Who  is 
this? 

11  And   the  multitude  said. 


queiit.  In  Mark  11:  9,  the  expres- 
sion is  slightly  varied,  thus  :  ^^Blessed 
be  the  kingdom."  But,  clearly,  the 
same  idea  is  expressed.  |1  Hosanna 
in  the  highest ;  that  is,  save  now  in 
the  lofty  heaven  ;  equivalent  to,  Save 
now,  thou  who  dwellest  on  high, 
thou  Supreme  Majesty  of  heaven. 
Perhaps,  however,  the  word  Hosanna 
was  not  always  used  with  a  reference 
to  its  etymological  meaning,  and 
might  have  come  to  signify  merely 
praise  or  glory;  and  then  the  idea 
intended  might  have  been.  Glory  be 
to  God  among  the  heavenly  hosts. 
Compare  the  acclamation  in  Luke 
19:38. 

10.  Ml  the  city  was  vioved ;  there 
was  a  general  excitement. 

11.  Jesus  the  prophet.  By  the  ap- 
pellation <^e  prophet,  the  divinely- 
commissioned  teacher,  he  had  been 
more  generally  known  heretofore. 
Him  who  had  been  spoken  of  as  the 
prophet,  belonging  to  Nazareth  in 
Galilee,  now  (v.  9)  they  announce 
to  be  the  Messiah.  The  Messiah  had 
been  foretold,  also,  as  a  prophet,  a 
great  religious  guide,  and  revealer  of 
God's  will.     See  Deut.  18  :  15. 

12.  13.  Matthew's  account  of  the 
cleansing  of  the  temple  appears  to  be 
given  in  a  way  of  anticipation;  as 
we  learn  from  Mark  11  :  12—15,  that 
the  act  took  place  on  the  day  after  the 
entry  into  Jerusalem.  The  evange- 
lists are  not  exact,  always,  in  noting 
the  precise  order  of  events ;  and  in 
this  instance,  Mark  is  more  particu- 
lar than  Matthew.  1|  That  sold  and 
bought  in  the  temple.  The  temple 
had  a  great  variety  of  apartments  and 
open  spaces,  or  areas;  and  among  the 
rest,  one  that  was  suitable  for  the  ac- 
«.ommodation  of  animals,  and  tl)e  sale 


This   is  Jesus,  the   prophet  of 
Nazareth    of   Galilee. 

12  And  Jesus  went  into  the 
temple  of  God,  and  cast  out  all 
them  that  sold  and  bought  in  the 
temple,  and  overthrew  the  tables 
of  the  money-changers,  and  the 
seats  of  them  that  sold  doves; 


of  all  other  articles  that  were  needed 
for  the  sacrifices  and  offerings  of  eve- 
ry kind.  It  was  also  a  convenience 
for  those  who  came  to  worship,  to  be 
able  thus  to  provide  themselves  with 
the  materials  required.  What  was 
intended,  however,  at  first  for  accom- 
modation, was  perverted  into  an  oc- 
casion of  gain  and  extortion.  Anoth- 
er evil  connected  with  the  trafficking 
was,  the  noise  and  confusion  attend- 
ant on  such  occupations,  and  these, 
doubtless,  needlessly  multiplied. 
II  Tables  of  the  money-changers.  Each 
adult  Jew  was  required  to  pay  a  half- 
shekel  yearly  for  the  support  of  the 
temple;  and  this  must  be  paid  in 
Jewish  money.  Donations,  also,  to 
the  treasury,  were  to  be  made  in 
Jewish  money.  But  Palestine  was 
under  the  dominion  of  the  Romans, 
and  for  the  ordinary  purposes  of  traf- 
fic, the  Roman  coin  was  in  use  ;  and 
Jews,  wherever  they  were  dispersed, 
were  under  the  necessity  of  using  the 
Greek  and  Roman  currency,  which 
prevailed.  When,  therefore,  they 
came  to  Jerusalem  to  pay  their  annu- 
al tax,  and  make  presents  for  the  ser- 
vice of  the  temple,  their  Greek  and 
Roman  money  must  be  exchanged 
for  Jewish.  Hence  the  money- 
changers, or  brokers,  found  employ- 
ment. Besides,  they  doubtless  fur- 
nished themselves  with  a  supply  of 
small  coin,  to  accommodate  those 
who  might  have  brought  with  them 
only  larger  coin.  In  making  the 
necessary  exchange,  the  money- 
changers practised  extortion ;  and 
constantly  violated  the  principle  en- 
forced in  Deut.  23  :  19,  20.  Jesus 
could  not  but  regard  them  with  a 
holy  indignation.  ||  Doves.  It  was 
allowed  to  tlie  poor,  that  they  might 


CHAPTER  XXI. 


171 


13  And  said  unto  them,  It  is 
written,  My  house  shall  be  called 
the  house  of  prayer :  but  ye 
have  made  it  a  den  of  thieves. 

14  And  the  blind  and  the 
lame  came  to  him  in  the  temple, 
and  he  healed  them. 

15  And  when  the  chief  priests 
and  scribes  saw  the  wonderful 
thincrs  that  he  did,  and  the  chil- 


olFer  doves  in  sacrifice.  See  Lev.  5  : 
7.    32:  8. 

13.  It  is  written  ;  in  Is.  56  :  7.  See 
also  Jer.  7:  11.  By  forming  a  sen- 
tence from  the  language  of  these  two 
passages,  Jesus  expressed  his  very 
deep  sense  of  the  desecration  of  the 
temple  by  its  being  made  a  place  of 
pecuniary  emolument,  and  particu- 
larly of  unrighteous  gain. 

The  departing  of  the  traders  from 
the  temple,  at  the  command  of  Jesus, 
will  be  explained  by  referring  to  the 
circumstances  of  the  case.  He  had, 
the  day  before,  been,  so  to  speak,  es- 
corted into  the  city,  amid  the  accla- 
mations of  the  populace,  as  the  Mes- 
siah, their  promised  king,  and  all  the 
feelings  of  the  populace  were  in  his 
favor.  It  was  regarded  as  the  proper 
ofiice  of  the  Messiah,  to  remodel  ex- 
isting institutions,  to  establish  new 
laws,  and  in  various  ways  to  effect  a 
new  order  of  things.  The  people, 
then,  would  regard  him  as  acting  in 
his  appropriate  character ;  and  many 
of  the  traders',  doubtless,  would  be 
struck  with  awe  at  the  appearance  of 
one  who  had  been  thus  publicly  dis- 
tinguished by  the  people,  and  who 
had  the  reputation  of  singular  devo- 
tion to  the  cause  of  piety.  Their  con- 
sciences, too,  doubtless,  reproached 
them  for  the  many  wrong  practices 
of  whicli  they  were  guilty  ;  and  com- 
pelled them,  however  reluctantly,  to 
obey  one  Avho  appeared  thus  burn- 
ing with  a  true  zeal  for  the  honor  of 
God,  and  as  acting  by  divine  authori- 
ty. Besides,  the  traders  knew  and 
felt,  that  they  could  obtain  no  coun- 
tenance from  the  people,  should  they 
have     attempted     resistance.      The 


dren  crying  in  tiie  temple,  and 
saying,  Hosanna  to  the  Son  of 
David !  they  were  sore  dis- 
pleased, 

If)  And  said  unto  him,  Hear- 
est  thou  what  these  say?  And 
Jesus  saith  unto  them,  Yea: 
have  ye  never  read.  Out  of  the 
mouth  of  babes  and  sucklings 
thou  hast  perfected  praise  ? 


people  knew  that  the  traffic  was 
constantly,  in  numerous  respects,  an 
unrighteous  and  oppressive  business. 
On  a  former  occasion,  Jesus  had,  in 
a  similar  manner,  shown  his  disap- 
probation of  the  buying  and  selling 
in  the  temple.     John  2  :  13 — 17. 

14 — 16.  It  is  probable,  by  a  com- 
parison with  Luke  19 :  39,  40,  that 
what  is  related  in  these  verses,  toolf 
place  on  the  day  of  the  Saviour's  en 
tering  the  city  and  the  temple,  and 
the  day  before  the  cleansing  of  the 
temple.  Have  ye  never  read  ;  in  Ps. 
8:2.  II  Tliou  hast  perfected  praise. 
The  idea  would  be  better  expressed 
by  the  words  thou  hast  appointed, 
praise.  The  language  in  the  psalm 
is  slightly  different ;  but  the  idea  is 
there  the  same  as  is  here  expressed 
by  the  Saviour.  The  psalmist  ap- 
pears to  have  declared,  that  God  had, 
in  the  works  of  creation  and  provi- 
dence, made  such  a  manifestation  of 
his  glorious  character,  that  even  babes 
might  discern  it,  and  praise  him  for 
it;  and  thus  God  is  said  to  have  ap- 
poirited  or  prepared  praise,  inasmuch 
as  he  had  performed  a  work  which 
laid  a  foundation  for  praise.  The 
Saviour  applied  this  thought  to  the 
present  occasion ;  as  much  as  to  say, 
If  even  children  are  spoken  of  in  the 
Old  Testament  as  giving  praise  for 
the  work  of  creation,  much  more,  in 
view  of  the  Messiah's  having  come, 
ought  there  to  be  praise  from  chil- 
dren,—  from  young  as  well  as  from 
old.  Compare  Luke  19:  40.  As 
passages  parallel  to  the  verses  thus 
far  considered,  see  Mark  11:  1 — 11 
15—17.  Luke  19:  29—48  John  12 
12—19. 


172 


MATTHEW. 


17  And  he  left  them,  and 
went  out  of  the  city  into  Betha- 
ny ;  and  he  lodged  there. 

18  Now  in  the  morning,  as 
he  returned  into  the  city,  he 
hungered. 

19  And  when  he  saw  a  fig- 
tree  in  the  way,  he  came  to  it, 
and  found  nothing  thereon,  but 
leaves  only,  and  said  unto  it. 
Let  no  fruit  grow  on  thee  hence- 
forward forever.  And  present- 
ly the  fig-tree  withered  away. 


17.  Bethany;  a  village  about  two 
miles  distant  from  Jerusalem,  and 
which  was  a  frequent  and  favorite 
place  of  resort  for  Jesus,  while  in  this 
part  of  the  country.  See  on  verse  1 ; 
and  compare  John,  11th  chapter. 
Mark  (11:  11)  mentions  this  instance 
of  retiring  to  Bethany.  It  is  also 
probably  referred  to  in  John  12:  36. 

18.  In  the  morning;  that  is,  the 
next  morning ;  which  was  the  morn- 
ing of  the  day  on  which  he  drove  out 
the  traders  from  the  temple. 

19.  In  the  way  ;  on  the  side  of  the 
road,  not  within  a  private  enclosure. 
The  tree  was  a  barren  one ;  not  only 
then  destitute  of  fruit,  but  never  hav- 
ing borne  any.  Mark  (11 :  12 — 14) 
gives  a  more  particular  account  of  the 
circumstance  here  related ;  and,  as 
completing  the  account  of  this  day's 
proceedings,  mentions,  in  vs.  18,  19, 
the  wish  of  the  scribes  and  chief 
priests  to  seize  Jesus,  and  his  again 
retiring,  in  the  evening,  from  the  city. 
II  Presently.  This  word  is  here  to  be 
understood  in  a  general  sense,  equiv- 
alent to  our  word  soon.  Mark  relates 
more  particularly  (11:  20),  that  the 
disciples  noticed  the  tree's  being 
withered  from  the  roots  on  the  follow- 
ing morning.  In  animated  narration, 
and  in  conversation,  we  often  use 
Buch  words  in  a  similar  manner; 
meaning  to  express  a  very  short  time. 

21.  If  ye  have  faith.  Jesus  fre- 
quently showed  a  desire  to  inculcate 
on  nis  disciples  the  importance  of 
faith ;  that  is,  unwavering  confidence 


20  And  when  the  disciples 
saw  it,  they  marvelled,  saying, 
How  soon  is  the  fig-tree  with- 
ered away ! 

21  Jesus  answered  and  said 
unto  them,  Verily  I  say  unto 
you,  If  ye  have  faith,  and  doubt 
not,  ye  shall  not  only  do  this 
which  is  done  to  the  fig-tree,  but 
also,  if  ye  shall  say  unto  this 
mountain.  Be  thou  removed, 
and  be  thou  cast  into  the  sea, 
it  shall  be  done. 


in  God,  when  we  pray  to  him.  He 
made  use  of  the  present  occasion  for 
that  purpose.  ||  Unto  this  mountain. 
For  a  similar  method  of  representing 
the  power  of  faith,  see  Matt.  17  :  20. 
By  stating  a  very  strong  case,  our 
Saviour  meant  to  be  understood  as 
saying,  that  confidence  in  the  divine 
power  is  peculiarly  acceptable  to  God, 
and  that  God  will  most  favorably  re- 
gard and  answer  prayer  which  pro 
ceeds  from  this  spirit  of  confidence  in 
him.  Mark,  in  relating  this  conver- 
sation, uses  language  which  shows 
that  our  Saviour  spoke  with  reference 
to  prayer  in  general,  and  not  merely 
to  what  might  be  offered  by  the  apos- 
tles. He  says  (11:  23),  "  Whosoever 
shall  say,"  &.c.  He  also  adds  an- 
other trait  in  the  character  of  accept- 
able prayer  (11:  25,  26),  namely,  the 
spirit  of  forgiveness.  On  this  point, 
compare  Matt.  6:  14,  15.  18:  21—35. 
The  very  extensive  promise  which 
our  Lord  here  made  to  believing 
prayer,  must  not,  of  course,  be  con- 
templated without  reference  to  the 
will  and  the  glory  of  God.  He  must 
be  the  judge  respecting  our  petitions; 
and  we  must  confide  not  only  in  hia 
ability  to  grant  our  requests,  and  his 
kind  disposition  to  gratify  our  desires, 
but  also  in  his  knowledge  and  wis- 
dom, as  determining  what  ought  to 
be  done.  In  all  our  prayers,  we 
ought  to  exercise  unlimited  and  un- 
wavering confidence  in  the  power, 
love,  and  wisdom  of  God.  Prayers 
offered  in  such  a  spirit,  will  be  pleas- 


CHAPTER  XXI. 


173 


ing  to  him  ;  and  such  prayers  he  will 
answer  favorably,  unless  his  wisdom 
and  love  see  a  different  course  to  be 
the  best  on  the  whole.  In  true  sub- 
mission, we  ought  always  to  leave 
our  petitions  with  him ;  knowing  that 
we  must  not  dictate,  but,  as  confiding 
children,  and  as  ignorant,  dependent 
creatures,  yield  to  him  the  right  of 
deciding.  While,  then,  we  place  full 
confidence  in  God,  we  must  not  be 
arrogant  nor  presumptuous.  If  a 
father  should  promise  his  son  to  give 
him  whatsoever  he  should  from  time 
to  time  desire,  it  would,  of  course,  be 
taken  for  granted,  that  the  son  would 
not  ask  what  he  knew  to  be  contrary 
to  the  father's  judgment  and  wishes  ; 
it  would  also  be  taken  for  granted, 
that  if  the  child,  in  the  sincerity  and 
simplicity  of  his  heart,  should  igno- 
rantly  ask  for  what  the  father  knew 
it  would  be  wrong  and  injurious  to 
bestow,  the  father  would  be  under- 
stood as  reserving  the  prerogative  of 
deciding,  and  of  causing  his  superior 
wisdom  to  regulate  his  proceeding. 
And  in  case  the  father  should  act  in 
a  manner  contrary  to  the  request  of 
his  son,  this  would  not  imply  a  fail- 
ure of  the  promise,  inasmuch  as,  from 
the  nature  of  the  subject,  there  was  a 
tacit  condition,  that  what  was  asked 
should,  on  the  whole,  be  in  accord- 
ance with  the  father's  judgment  and 
desire  for  the  child's  welfare.  The 
promise  to  bestow  whatever  he  should 
a.sk,  surely  did  not  imply,  that  the 
child's  youthful,  inexperienced  mind 
should  have  the  precedence  of  his 
father's ;  but  it  implied  great  love, 
and  earnest  desire  for  the  happiness 
of  the  child,  and  willingness  to  do  any 
thing,  however  great,  that  should  be 
within  the  compass  of  the  father's 
power,  and  that  the  father  should  see 
it  suitable  and  proper  for  him  to  be- 
stow. And  while  the  promise  im- 
plied this  on  the  part  of  the  father, 
vi'^ould  it  not  be  taken  for  granted  on 
the  part  of  the  son,  that  he  would  ex- 
ercise as  much  confidence  in  the  wis- 
dom, as  in  the  love  and  power  of  his 
father  ;  and  that  he  would  cheerfully 
15  *" 


22   And    all   things    vvhatso-   ever   ye   shall    ask    in    prayer, 

concede  to  him  the  right,  in  all  cases, 
of  determining  what  would  be  for  the 
best .''  Such  a  view  as  this  relieves 
the  subject  of  prayer  from  many  dif- 
ficulties which  some  persons  feel ;  and 
shows  that  praying  in  faith  means 
praying  with  confidence  in  God,  and 
with  hearty  submission  to  God,  rath- 
er than  with  an  unqualified  belief  that 
the  precise  objects  of  our  prayer  shall 
be  granted. 

2*2.  Jind  all  things  whatsoever,  Sec. 
The  remarks  on  the  preceding  verse 
present  the  cautions  necessary  to  a 
right  perception  of  the  meaning  of 
this  verse.  Mark  says  (11  :  24),  "  Be- 
lieve that  ye  receive  them;  "  that  is,  be- 
lieve that  ye  shall  receive  them.  The 
present  tense  is  here  used  for  the  fu- 
ture, as  is  not  unfrequent.  The  idea 
is,  Place  implicit  confidence  in  God, 
and  let  no  doubt  respecting  his  power, 
love,  and  wisdom,  wither  your  hearts 
in  approaching  him  ;  for  to  approach 
God  without  confiding  in  him,  with 
an  unconfiding,  doubting,  suspicious 
frame  of  mind,  is  not  filial,  is  not  be- 
coming our  relation  to  God,  and  re- 
flects dishonor  upon  him.  When  our 
Lord  says.  Believe  that  ye,  receive  [that 
is,  shall  receive]  them,  we  must  of 
course  understand  him  in  a  manner 
adapted  to  the  nature  of  the  case.  He 
was  enjoining  the  duty  of  exercising 
entire  confidence  in  God,  of  banish- 
ing that  doubting,  vacillating  state 
of  mind  which  would  arise  from  a 
fear  that  God  has  no  particular  re 
gard  for  his  children,  that  he  is  ca- 
pricious, or  that  he  can  in  any  way  be 
hindered  from  manifesting  liis  love  to 
us.  If  God  has  made  any  particular 
promises  to  us,  we  must  not  dishonor 
him,  nor  distress  ourselves  by  fearing 
that  he  will  fail  of  accomplishing  his 
promise.  If  the  matter  respecting 
which  we  pray,  be  not  one  of  specific 
promise,  we  must  not  dishonor  God 
nor  distress  ourselves,  by  any  deroga- 
tory views  of  the  divine  power,  or 
love,  or  wisdom  ;  but  must  pray  to 
him  in  a  spirit  of  childlike  confidence, 
believing  implicitly  tiiat  he  has  power 
adequate   to   a-'-co.iiplish  uur  request 


174 


MATTHEW. 


believing,  ye  shall  receive. 

23  And  when  he  was  come 
into  the  temple,  the  chief  pi'ests 
and  the  elders  of  the  people 
came  unto  him  as  he  was  teach- 
ing, and  said.  By  what  authority 


that  he  has  love  sufficient  to  prompt 
a  favorable  answer,  and  that  he  has 
wisdom  sufficient  to  guide  to  a  right 
issue ;  and  that  if,  in  view  of  all 
things,  he  knows  it  would  be  best  to 
gratify  our  desires,  he  will  most  cer- 
tainly gratify  them.  Such  is  the 
meaning  of  praying  with  faith,  or 
believing,  or,  as  Mark  expresses  it, 
believing  that  we  receive  our  requests. 
But  we  shall  greatly  err,  if  we  im- 
agine our  prayers  are  entirely  des- 
titute of  faith  unless  we  do  actually 
believe,  without  any  qualification, 
that  God  v/ill  certainly  grant  what 
we  ask.  For  God  does  not  require 
us  to  believe  without  appropriate 
evidence  ;  and  in  regard  to  a  matter 
concerning  which  there  is  not  a  spe- 
cific pro.mise,  we  may  be  destitute  of 
the  evidence  that  God  will  certainly 
do  as  we  desire  ;  while  at  the  same 
time  we  may  be  in  full  possession  of 
evidence  that  he  has  power,  love,  and 
wisdom,  abundantly  adequate  to  grant 
our  requests,  provided  it  be  suitable 
that  the  request  be  granted. 

Examine,  as  passages  parallel  to 
this,  respecting  the  fig-tree  and 
prayer,  Mark  11 :  12—14,  20—26. 

From  the  account  of  the  fig-tree,  let 
us  LEARN  the  danger  connected  with 
being  unprofitable  servants.  Every 
man  ought  to  live  according  to  the 
will  of  God,  and  thus  render  service 
and  honor  to  him.  But  if  we  fail 
thus  to  serve  God,  we  must  expect 
a  curse. 

In  regard  to  i'rayer,  we  have 
great  encouragement  to  pray  with 
the  strongest  confidence  in  God.  To 
see  the  greatness  of  this  privilege, 
compare  the  happiness  of  a  true 
Christian,  who,  as  a  child  of  God, 
can  commit  all  his  affiiirs  to  the  wis- 
dom and  love  of  his  almighty  Father 


doest    thou   these  things  ?    and 
who  gave  thee  this  authority  ? 

24  And  Jesus  answered  and 
said  unto  them,  I  also  will  ask 
you  one  thing,  which  if  ye  tell 
me,  I  in  like  wise  will  tell  you 


or  with  the  disquietude  of  a  person 
who  feels  not  his  spiritual  wants,  and 
cannot  devolve  his  cares  on  Jehovah. 
Or,  compare  the  Christian  with  a  poor 
heathen,  who  knows  no  better  a  god 
than  the  lifeless  block  which  man's 
hands  have  fashioned.  Compare 
these  several  persons  together,  when 
in  circumstances  of  distress,  and 
when  approaching  the  eternal  world. 

23.  ^nd  when  he  was  come  into  the 
temple.  The  conversation  respecting 
the  fig-tree  took  place  between  Jesus 
and  the  disciples,  on  the  way  to  Jeru- 
salem (see  Mark  11  :  27)  ;  when  they 
had  arrived,  they  went  to  the  temple. 
The  manner  of  Jesus'  entering  the 
city  a  short  time  before,  his  vindica- 
ting of  the  sanctity  of  the  temple,  his 
teaching  there,  and  the  various  works 
which  he  had  performed,  gave  him 
much  celebrity,  and  excited  the  chief 
priests  and  other  distinguished  men 
to  jealousy.  Hence  they  came  to 
him  to  make  inquiries,  and,  doubtless, 
with  an  attempt  to  insnare  him  in 
what  he  might  say.  Being  the  prin- 
cipal men  of  the  nation,  they  doubt- 
less belonged  to  the  Sanhedrim,  the 
greatest  tribunal,  and  were  plotting 
lor  his  condemnation  and  death. 
II  By  tchat  authority,  &c.  Jesus  had 
not  been  authorized  by  the  Sanhe- 
drim ;  and  to  that  body  it  appears  to 
have  belonged  to  watch  over  the  re- 
ligious affiiirs  of  the  nation,  and  to 
decide  questions  pertaining  to  their 
religious  state.  As  they  had  not 
commissioned  him,  nor  countenanced 
him,  they  asked,  by  what  riglit  he 
was  acting ;  expecting,  doubtless, 
that  he  would  give  a  direct  reply  of 
such  a  sort  as  would  furnish  them  a 
handle  against  him. 

24.  Jesus  avsicercd.  He  replied 
not  in  a  direct  manner,  but  by  asking 
them  a  question  of  a  similar  charac- 


CHAPTER  XXL 


175 


by    what    authority    I   do  these 
things. 

25  The  baptism  of  John, 
whence  was  it?  from  heaven, 
or  of  men  ?  And  they  reasoned 
with  themselves,  saying,  If  we 
shall  say,  From  heaven  ;  he  will 
say  unto  us.  Why  did  ye  not 
then  believe  him  ? 

26  But  if  we  shall  say.  Of 
men,  we  fear  the  people ;  for  all 
hold  John  as  a  prophet. 

27  And  they  answered  Jesus, 
and  said,  We  cannot  tell.     And 


ter  ;  proposing,  that  if  they  would  an- 
swer him,  he  would  reply  to  their 
question,  and  intending,  probably, 
that  the  just  and  proper  reply  to  his 
question  would  be  the  reply  to  theirs, 
and  thus  leading  them  to  answer 
themselves. 

25.  The  baptism  of  John.  Under 
the  term  baptism,  the  Saviour  here 
meant  to  include  the  whole  office  of 
John,  of  which  the  administration  of 
baptism  was  a  very  prominent  part. 
The  amount  of  the  question  was  this  : 
Did  John  the  Baptist,  in  calling  the 
people  to  repentance  (Matt.  3  :  2),  in 
Daptizing  those  who  professed  repent- 
ance and  promised  a  new  life  (Matt. 
3:  6 — 9),  and  in  declaring  Jesus  of 
Nazareth  to  be  the  Messiah  (John  1  : 
29— 3G),  — did  John  the  Baptist,  in 
these  proceedings,  act  by  authority 
from  God,  or  by  authority  from  man  ^ 
Did  he  have  a  divine  commission,  or 
did  he  act  without  a  divine  commis- 
sion ?  II  From  heaven ;  that  is,  from 
God.  11  Why  did  ye  not  then  believe 
him  ?  Though  multitudes  professed 
to  follow  the  directions  of  John,  yet 
the  Pharisees  and  scribes,  and  other 
distinguished  men.  declined  obedience 
to  his  teaching.  See  Matt.  3  :  7—12. 
Luke  7:  29—35. 

26.  All  hold  John  as  a  prophet. 
The  term  prophet  here  means  a  re- 
ligious teacher  with  authority  from 
God.  In  that  light  was  John  regard- 
ed by  the  mass  of  the  people.  See 
Luke   7:29.     Matt.  3:5—6.     Mark 


he  said  unto  them,  Neither  tell 
I  you  by  what  authority  I  do 
these  things. 

28  But  what  think  ye?  A 
certain  man  had  two  sons :  and 
he  came  to  the  first,  and  said,  Son, 
go  work  to-day  in  my  vineyard. 

29  He  answered  and  said,  I 
will  not;  but  afterward  he  re- 
pented, and  went. 

30  And  he  came  to  the  sec- 
ond, and  said  likewise.  And 
he  answered  and  said,  I  go^  sir, 
and  went  not. 


6  :  20.  11  We  fear  the  people.  The 
chief  priests  and  other  distinguished 
men  had  great  reason  to  fear  the  in- 
dignation of  the  people,  if  tliey  had 
ventured  publicly  to  deny  the  divine 
authority  of  John  the  Baptist. 

27.  We  cannot  tell;  or,  as  it  is  in 
the  original,  loe  knoio  not.  Plainly, 
an  insincere  answer  ;  an  evading  of 
the  question,  for  the  purpose  of  avoid- 
ing a  conclusion  which  they  would 
dislike.  H  JVeithcr  tell  I  you,  &e. 
This  remark  either  implied,  that  a 
just  and  fair  answer  to  his  question 
(which,  if  they  had  obeyed  the  dic- 
tates of  their  consciences,  they  could 
not  but  have  given)  would  have  been 
also  an  answer  to  their  own  question ; 
or  it  showed,  by  bringing  their  in- 
sincerity before  their  own  eyes,  that 
it  would  have  answered  no  valuable 
purpose  had  he  given  a  direct  reply 
to  their  inquiry.  They  had  so  often 
shown  a  cavilling,  dishonest  state  of 
mind,  that  there  was  little  encourage- 
ment to  answer  their  inquiries.  Jesus 
knew  they  had  some  ill  design  to  ac- 
complish. Compare  Mark  Jl :  27 — 
33.     Luke  20  :  1—8. 

23.  A  certain  man.  Jesus  now 
proceeded  to  speak  a  parable,  having 
reference  to  those  men  who  had  just 
been  conversing  with  him,  and  to 
others  in  the  nation  of  a  similar  char- 
acter. In  this  parable  he  brought  to 
view  their  real  character  in  the  sight 
of  God. 

30.    /  go,  sir,  and  went  not.     Ths 


17() 


MA'rniEw. 


31  Whether  of  them  twain 
did  the  will  of  his  father  ?  They 
say  unto  him,  The  first.  Jesus 
saith  unto  them,  Verily  I  say 
unto  you,  That  the  publicans  and 
the  harlots  go  into  the  kingdom 
of  God  before  you. 

32  For  John  came  unto  you 
in  the  way  of  righteousness,  and 
ye    believed   him    not;    but  the 


son  made  fair  promises  and  profes- 
sions, but  yet  pursued  a  disobedient 
course.  Such  was  the  character  of 
the  chief  priests  and  scribes,  and  other 
leaders  of  the  nation.  They  made  a 
fair  show  of  regard  to  the  authority 
of  God  ;  but,  alas  !  their  lives  were  a 
constant  violation  of  their  professions. 

31.  Whether  of  them  ticain  ;  which 
of  the  two.  II  The  publicans  and  the 
harlots.  These,  according  to  public 
estimation,  did  not  profess  to  be  obe- 
dient to  God.  But  many  of  such 
persons,  having  profited  by  the  re- 
ligious instructions  of  John,  and  of 
Jesus  and  his  disciples,  had  been 
brought  to  true  sorrow  for  their  guilty 
lives,  and  had  commenced  a  life  of 
obedience.  And  bad  as  they  had 
been,  destitute  as  they  had  been  re- 
garded of  all  hope  of  the  divine  favor, 
yet  they  had  come  to  a  share  in  the 
Messiah's  blessings,  and  would  par- 
ticipate in  the  happiness  of  his  admin- 
istration, rather  than  the  proud,  self- 
confident  leaders  and  teachers,  who 
pretended  to  obey  the  will  of  God, 
and  claimed  to  be  the  favorites  of  God. 

32.  Jesus  proceeded  himself  to  ap- 
ply the  parable.  Way  of  righteous- 
ness;  in  a  righteous,  holy  way  of 
living,  and  pointing  out  the  path  of 
righteous  obedience.  ||  Ye  believed 
him  not.  Compare  Matt.  3  :  7 — 9. 
Luke  7 :  30.  ||  The  'publicans  and.  the 
harlots  believed  him.  Compare  Luke 
7:29.1(5:16.  See  on  Matt.  1 1  :  12. 
II  Repented  not  aftertcard;  after  all 
the  manifestation  of  power  over  the 
hearts  of  men,  after  all  these  evi- 
dences of  God's  working  with  John, 
ye  yet  exercised  no  regret  at  your 
former  disobedience,  and  entered  not 


publicans  and  the  harlots  be- 
lieved  him :  and  ye,  when  ye 
had  seen  it,  repented  not  after- 
ward, that  ye  might  believe  him. 
33  Hear  another  parable : 
There  was  a  certain  house- 
holder, which  planted  a  vine- 
yard, and  hedged  it  round  about, 
and  digged  a  wine-press  in  it, 
and  built  a  tower,  and  let  it  out 


upon  a  new  and  righteous  course  of 
life. 

Though  this  parable  was  spoken 
with  special  reference  to  the  chief 
priests  and  elders,  we  may  learn 
from  it,  in  reference  to  all  ages, 

1.  That  outward  dignity  in  sacred 
offices,  and  a  profession  of  obedience 
to  God,  may  consist  with  a  real  neg- 
lect in  heart  of  God's  will. 

2.  That  we  ought  not  to  despair 
respecting  the  salvation  of  even  aban- 
doned sinners ;  they  may,  by  means 
of  religious  instruction,  be  brought 
to  reflection,  and  to  such  a  sense  of 
their  guilt  and  danger,  as  will  lead 
them  to  seek  forgiveness  in  God's 
appointed  way. 

3.  That  God's  judgment  respect- 
ing men  is  very  different  from  men's 
judgment  of  themselves  and  of  one 
another.  The  religious  dignitaries 
of  the  Jewish  nation  were  held  in 
high  repute,  and  arrogated  to  them- 
selves much  honor;  but  Jesus  de- 
tected the  utter  emptiness  of  their 
pretensions. 

33.  After  thus  exposing  the  real 
absence  of  true  love  and  obedience  to 
God  in  the  hearts  of  the  priests  and 
other  distinguished  men  among  the 
Jews,  Jesus  proceeded,  in  another 
parable,  more  fully  to  develop  their 
guilt,  and  the  awful  danger  which 
they  were  incvirring.  He  likened 
them  to  husbandmen,  laborers  on  a 
farm,  whom  a  proprietor  employed  to 
carry  on  his  farm,  and  who,  when 
required  to  send  him  the  proceeds, 
treated  injuriously,  time  after  time, 
the    proprietor's    servants   who    had 


CHAPTER   XXI. 


177 


to  husbandmen,   and  went  into 
a  far  country  : 

34  And  when  the  time  of  the 
fruit  drew  near,  he  sent  his  ser- 
vants to  the  husbandmen,  that 
they  might  receive  the  fruits 
of  ,it. 

35  And  the  husbandmen 
took  his  servants,  and  beat  one, 
and  killed  another,  and  stoned 
another. 

36  Again  he  sent  other  ser- 
vants more  than  the  first :  and 
they  did  unto  them  likewise. 

37  But  last  of  all,  he  sent 
unto  them  his  son,  saying,  They 
v/ill  reverence  my  son. 

38  But    when    the    husband- 


been  sent  to  them,  and,  at  last,  when 
the  proprietor's  son  was  sent  to  them, 
abused  him  and  put  him  to  death. 
Against  such  husbandmen  the  indig- 
nation of  the  proprietor  would  justly 
be  excited  ;  and  he  might  be  expected 
to  bring  them  to  signal  punishment, 
and  to  take  into  his  service  other  la- 
borers. Householder;  master  of  a 
family.  I|  Hedged.  Vineyards  were 
usually  enclosed  with  a  thorn-hedge, 
or  with  a  wall.  H  Digged  a  wine- 
press. The  wine-presses  consisted 
of  two  receptacles,  an  upper  and  a 
lower  ;  they  were  sometimes  built  of 
stones  and  plastered  over,  or  they 
were  hewn  out  of  a  large  rock.  Into 
the  upper  receptacle  the  grapes  were 
thrown  and  trodden  out  by  several 
men.  The  juice  flowed  out  through 
a  grated  aperture  near  the  bottom  of 
the  upper  receptacle  into  the  lower 
receptacle.  ||  Built  a  toicer.  Towers 
were  erected  in  vineyards,  of  a  very 
considerable  height,  and  were  intend- 
ed for  the  accommodation  of  keepers, 
who  defended  the  vineyards  from 
thieves  and  from  troublesome  ani- 
mals. The  elevation  of  such  towers 
in  Eastern  countries,  at  the  present 
lime,  is  sometimes  eighty  feet.  ||  Let 
it  out.  The  sequel  shows  that  the 
vineyard    was    not    rented    out    for 


men  saw  the  son,  they  said 
among  themselves,  This  is  the 
heir;  come,  let  us  kill  him, 
and  let  us  seize  on  his  inher- 
itance. 

39  And  they  caught  him, 
and  cast  hi?n  out  of  the  vine- 
yard, and  slew  him. 

40  When  the  lord  therefore 
of  the  vineyard  cometb,  what 
will  he  do  unto  those  husband- 
men ? 

41  They  say  unto  him.  He 
will  miserably  destroy  those 
wicked  men,  and  will  let  out 
liis  vineyard  unto  other  husband- 
men, which  shall  render  him 
the  fruits  in  their  seasons. 


money ;  but  the  husbandmen  were 
hired  to  cultivate  it,  and  were  to 
send  the  fruits  to  the  owner. 

37.  They  will  reverence  my  smi. 
This  they  might  naturally  be  expect- 
ed to  do,  however  shamefully  tliey 
had  treated  the  servants. 

40.  Lord  of  the  vineyard  ;  the  own- 
er, called,  in  v.  33,  the  householder. 

41.  He  will  miserahhj  destroy,  &c. 
This  is  represented  by  Matthew,  as  a 
reply  made  by  the  persons  to  whom 
Jesus  was  speaking.  Mark  (12:9), 
and  Luke  (20 :  16),  in  relating  the 
parable,  omit  the  circumstance  of  this 
sentiment  being  expressed  by  the 
chief  priests  and  scribes,  and  repre- 
sent Jesus  as  making  the  declaration. 
Perhaps,  in  accordance  with  the  rep- 
resentation of  Mark  and  Luke,  Jesus 
did  actually  repeat  the  declaration 
which  his  hearers  had  made  ;  and  the 
solemn  repetition  of  it  by  himself 
made  them  distinctly  perceive  the 
application  of  the  parable.  Similar  di- 
versities in  stating  the  circumstances 
of  an  event  are  common  among  all 
men,  while  yet  they  may  agree  in 
their  testimony  respecting  the  event. 
The  sentiment  was  uttered  ;  and  it 
accorded  with  the  honest  convictions 
and  judgment  of  all  present.  Luke 
adds    (20 :   16),  that    some    persons, 


178 


MATTHEW. 


42  Jesus  saith  unto  them, 
Did  ye  never  read  in  the  Scrip- 
tures, The  stone  which  the 
builders  rejected,  the  same  is 
become  the  head  of  the  corner  : 
this  is  the  Lord's  doing,  and  it 
is  marvellous  in  our  eyes  ? 

43  Therefore  say  I  unto  you, 

hearing  the  sentiment  expressed,  ex- 
claimed God  forbid!  Being  struck 
with  the  alarming  nature  of  the  senti- 
ment, and  filled  with  fear  in  view  of  its 
application  to  themselves,  or  to  those 
whom  they  had  been  accustomed  to 
regard  with  reverence,  they  involun- 
tarily deprecated  such  a  visitation  of 
wrath.  The  parable  may  properly  be 
regarded  as  terminating  here  ;  for  the 
subsequent  remarks  are  manifestly  a 
plain,  unembellished  application  of 
the  sentiment  to  the  chief  priests  and 
scribes.  The  householder  represent- 
ed God  ;  the  husbandmen,  the  chief 
men  of  the  Jewish  nation,  to  whom  a 
great  trust  was  committed,  with  all 
the  necessary  advantages  for  rightly 
discharging  their  duties.  The  ser- 
vants represented  the  prophets  and 
religious  teachers  sent  from  time  to 
time,  for  securing  to  God  the  returns 
of  praise  and  grateful  obedience,  but 
who  were  often  abused  in  various 
ways.  The  son  represented  the  Mes- 
siah, Jesus  Christ,  whom  the  authori- 
ties of  the  nation  had  determined  to 
slay.  After  having  thus  consum- 
mated their  guilt,  signal  vengeance 
would  be  taken  of  these  chief  men; 
and  others  would  be  called  into  the 
service  of  God,  to  conduct  the  affairs 
of  his  kingdom,  or  to  manage  his  ad- 
ministration on  earth. 

42.  As  peculiarly  applicable  to  the 
ease  of  the  heads  of  the  Jewish  na- 
tion, Jesus  quoted  a  passage  from  Ps 
118:  22,  2:5,  in  which  God  is  repre- 
sented as  raising  to  signal  honor  an 
individual  whom  the  chief  men  had 
endeavored  to  set  aside  as  unsuita- 
ble for  the  dignity.  The  stone.  This 
language  is  metaphorical.  The  He- 
brew state  was  likened  to  an  edifice. 
In  edifices,  the  corner-stone   was  a 


The  kingdom  of  God  shall  be 
taken  from  you,  and  given  to  a 
nation  bringing  forth  the  fruits 
thereof. 

44  And  whosoever  shall  fall 
on  this  stone,  shall  be  broken : 
but  on  whomsoever  it  shall  fall, 
it  will  grind  him  to  powder. 


very  conspicuous  and  very  important 
object ;  the  whole  building,  so  to 
speak,  resting  on  it.  ||  Head  of  the 
corner ;  chief  corner-stone.  A  cer- 
tain stone  disregarded,  rejected,  in- 
deed, by  the  builders  of  this  edifice, 
was  yet,  by  God's  appointment,  select- 
ed as  the  principal  stone,  the  corner- 
stone. This  language,  which  proba- 
bly pointed  out  David,  who  had  been 
disesteemed  by  Saul  and  other  chief 
men,  yet  who  was  selected  by  God  to 
be  the  highest  officer  in  the  nation, 
was  remarkably  applicable  to  Jesus, 
who  was  disesteemed  and  rejected  by 
the  highest  authorities  of  the  nation, 
but  who  yet  was  the  one  whom  God 
had  appointed  to  the  highest  dignity, 
that  of  the  Messiah,  the  anointed 
king,  in  the  new  dispensation,  the 
reign  of  heaven.  God's  hand  must 
be  acknowledged  in  this  issue  of 
events. 

43.  /  say  unto  you;  you,  chief 
men,  and  your  nation.  ||  The  king- 
dom of  heaven  ;  the  blessings  of  the 
Messiah's  administration,  j]  Given  to 
a  nation  ;  given  to  others,  to  another 
community,  namely,  that  which  is 
now  called  the  Christian  church. 
II  Bringing  forth  the  fruits  thereof; 
living  in  a  manner  adapted  to  this 
new  dispensation ;  serving  God  ac- 
ceptably ;  presenting  him  such  re- 
turns of  love  and  obedience  as  the 
nature  of  the  Messiah's  dispensation 
requires. 

44.  Whosoever  sliall  fall,  &c.  The 
mention,  in  the  42d  verse,  of  a  stone, 
suggested  to  the  mind  of  Jesus 
another  method  of  figuratively  rep- 
resenting the  destruction  which  was 
ere  long  to  overtake  the  Jews.  A 
person  rashly  or  carelessly  stumbling 
against  a  stone,  will  receive  injury  j 


CHAPTER  XXII. 


170 


45  And  when  the  chief 
priests  and  Pharisees  had  heard 
his  parables,  they  perceived  that 
he  spake  of  them. 

46  But  when  they  sought  to 
lay  hands  on   him,  they  feared 

and  the  stone  hurled  against  a  person 
will  bring  on  him  far  greater  injury. 
So,  the  Messiah,  represented  here  by 
a  stone,  was  to  prove  an  occasion  of 
sore  calamity  and  ruin  to  the  Jewish 
nation.  Compare  Luke  2 :  34.  1  Pet. 
2:  7,  8.  There  may  here  be  express- 
ed different  degrees  of  danger,  cor- 
responding to  different  degrees  of 
guilt.  Multitudes,  through  the  pre- 
judices of  education,  and  in  various 
ways,  might  stumble  at  the  Messiah's 
appearance,  and  fail  to  receive  him; 
others  might  reject  him,  not  through 
lack  of  evidence  that  he  was  the  Mes- 
siah, or  through  their  confidence  in 
the  teachings  of  others,  but  through  a 
settled  hostility  to  his  character  and 
doctrines ;  and  they  would  conse- 
quently experience  severest  judg- 
ments in  their  being  finally  over- 
thrown. The  destruction,  in  each 
case,  may  be  a  final  and  remediless 
one  ;  yet  that  which  is  represented 
by  being  crushed  through  the  falling 
of  a  stone,  will  be  a  far  more  aggra- 
vated one  than  the  other.  A  distinc- 
tion may  thus  have  been  made  be- 
tween the  mass  of  the  Jewish  people, 
and  the  heads  of  the  nation,  who  had 
exposed  themselves,  by  their  deter- 
mined opposition,  to  the  most  signal 
vengeance  of  God.  For  parallel  pas- 
sages, see  Mark  12 :  1 — 1 2.  Luke  20 : 
9—19. 

Reflections.  1.  Obstinately  to 
reject  the  Saviour  is  a  heinous  sin, 
and  will  expose  to  unspeakably  aAv- 
ful  doom.  vs.  43,  44.  Consider,  too, 
that  to  neglect  the  Saviour  is  likewise 
fraught  with  danger.     Compare  Heb. 

2.  How  awful  a  doom,  to  be  de- 
prived of  religious  privileges  !  v.  43. 

46.  They  took  him  for  a  prophet ; 
for  a  divinely-commissioned  person, 


A 


the  multitude,  because  they  took 
him  for  a  prophet. 


CHAPTER  XXII. 

ND    Jesus    answered     and 
spake    unto    them    again 


a   teacher   acting   by   special    divine 
authority. 

CHAPTER    XXIL 

1.  Spake  unto  them  again.  In  im- 
mediate connection  with  what  has  just 
been  related,  Jesus  spoke  another  par- 
able, which  was  applicable  to  tlie  state 
and  prospects  of  the  Jewish  nation. 
He  described  a  king  as  making  a 
splendid  entertainment  in  honor  of 
his  son,  and  as  having,  in  view  of  this 
sent  abroad  invitations  to  the  enter- 
tainment. At  the  proper  time,  notice 
was  given  to  those  who  were  invi- 
ted, that  their  presence  was  requested. 
They  neglected  the  message,  abused 
and  killed  the  servants  who  bore  it. 
In  consequence,  the  king  condemned 
them  and  their  city  to  destruction. 
So  God  had  been  preparing  a  rich 
variety  of  blessings  for  men,  and  first 
for  the  Jewish  nation,  in  connection 
with  the  entrance  of  his  Son,  the 
Messiah,  upon  his  royal  dignity,  as 
the  spiritual  king  and  lord.  To  the 
Jews  were  made  known  the  intentions 
of  God  ;  and  in  due  time,  his  servants 
were  sent  forth  to  announce  the  joy- 
ful tidings  of  God's  love  being  mani- 
fested, and  to  call  the  people  to  a  par- 
ticipation of  the  blessings  of  the  new 
dispensation.  But  already,  since  the 
coming  of  John  the  Baptist,  had  the 
servants  of  God  who  were  announcing 
the  new  dispensation  been  neglected 
and  badly  treated,  and  ere  long  would 
the  Jews  put  to  death  some  of  those 
who  were  laboring  for  their  spiritual 
benefit ;  and  as  a  consequence  of  their 
guilt,  ruin  was  destined  to  overtake 
the  nation. 

Thus  far  the  parable  had  respect  to 
the  Jews.  But  the  Saviour  made  an 
addition.  Tiie  entertainment  being 
prepared,  the  king  procured  a  large 
number  of  guests  from  every  quarter; 
among  the  guests,  however,  was  one 


180 


MATTHEW. 


by  parables,    and    said, 

2  The  kingdom  of  heaven  is 
like  unto  a  certain  king,  which 
made  a  marriage  for  his  son, 

3  And  sent  forth  his  servants 
to  call  them  that  were  bidden  to 
the  wedding :  and  they  would 
not  come. 

4  Again,  he  sent  forth  oth- 
er servants,  saying,  Tell  them 
which  are  bidden,  Behold,  I 
have  prepared  my  dinner :  my 
oxen  and  my  fatlings  are  killed, 
and  all  things  are  ready :  come 
unto  the  marriage. 

5  But  they  made  light  of  it, 
and  went  their  ways,  one  to  his 
farm,  another  to  his  merchan- 
dise. 

6  And  the  remnant  took  his 
servants,  and  entreated  them 
spitefully,  and  slew  them. 


who  manifested  an  utter  want  of  re- 
spect and  gratitude  towards  the  king. 
He  was  at  once  thrust  out  from  the 
joyous  festivities,  as  a  person  unsuita- 
ble to  be  occupying  a  place  among  the 
king's  friends  and  favorites.  By  this 
latter  part  of  the  parable,  the  Saviour 
showed,  that  though  the  Jews  would 
reject  him,  and  would,  therefore,  be 
themselves  rejected,  yet  others  would 
be  brought  to  the  favor  of  God,  and  to 
the  enjoyment  of  those  blessings  which 
had  been  provided.  He  also  showed, 
that  the  enjoyment  of  those  blessings 
would  depend  upon  the  characters  of 
men ;  and  that  however  some  who 
were  not  of  a  suitable  character  might 
now  be  found  among  the  friends  of 
God,  and  the  partakers  of  his  bounty, 
yet,  for  a  continuance  among  them, 
and  for  the  permanent  and  ultimate 
possession  of  the  Messiah's  blessings, 
they  would  have  no  reasonable  hope. 
They, too,  would  be  rejected, and  would 
be  consigned  to  hopeless  misery. 

2.  77/ c  kingdom  vf  hem-en ;  the 
Messiah's  dispensation ;  the  system 
of  religion  and  of  spiritual  blessings 


7  But  when  the  king  heard 
thereof,  he  was  wroth  :  and  he 
sent  forth  his  armies,  and  de- 
stroyed those  murderers,  and 
burned  up  their  city. 

8  Then  saith  he  to  his  ser- 
vants, The  wedding  is  ready, 
but  they  which  were  bidden 
were  not  worthy. 

9  Go  ye,  therefore,  unto  the 
highways,  and  as  many  as  ye 
shall  find,  bid  to  the  marriage. 

10  So  those  servants  went 
out  into  the  highways,  and  gath- 
ered together  all  as  many  as 
they  found,  both  bad  and  good  : 
and  the  wedding  was  furnished 
with  guests. 

11  And  when  the  king  came 
in  to  see  the  guests,  he  saw 
there  a  man  which  had  not  on  a 
wedding  garment : 


introduced  by  him.  ||  ^  marriage. 
The  word  thus  rendered  may  signify 
an  entertainment  in  general,  a  banquet. 
Nothing  is  said  in  the  parable  respect- 
ing any  marriage  ceremonies.  The 
Saviour  meant,  probably,  to  describe 
a  king  making  an  entertainment  in 
honor  of  his  son,  as  a  suitable  method 
of  signifying  either  his  admitting  his 
son  to  a  share  of  his  royal  dignity,  or 
his  distinctly  marking  him  out  as  his 
successor. 

3.  To  cull  them  that  tcere  bidden. 
It  was  not  unusual  among  the  ancients 
for  two  invitations  to  be  given  ;  the 
last  of  which  mentioned  the  particular 
time  at  which  the  guests  were  desired 
to  come.  11  To  the  wedding  ;  the  en- 
tertainment. 

G.  Entreated;  an  old  word,  corre- 
sponding to  our  word  treated. 

8.  Were  not  worthy;  not  suitable,  not 
fit  to  come  to  such  an  entertainment. 

10.  Biglacarjs  ;  the  most  frequented 
streets.  |1  Bad  and  good.  Compare 
13:25  28,38,48. 

1 1 .  .i  ircdding  garment ;  a  garment 
suited  to  the  festival ;    or  a  garment 


OHAPTER  XXII. 


181 


12  And  he  saith  unto  him, 
Friend,  how  earnest  thou  in 
hither,  not  having  a  wedding 
garment  ?  And  he  was  speech- 
less. 

13  Then  said  the  king  to  the 
servants,  Bind  him  hand  and 
foot,  and  take  him  away,  and 
cast  him  into  outer  darkness : 
there  shall  be  weeping  and 
gnashing  of  teeth. 


given  him  by  the  king  for  wearing  at 
the  entertainment.  It  was  sometimes 
the  case,  that  a  king,  when  he  made 
a  feast,  presented  vestments  to  all  who 
were  invited,  with  which  they  were 
expected  to  clothe  themselves,  before 
they  sat  down  to  the  feast.  If  a  per- 
son had  thus  received  a  garment  from 
the  king,  and  did  not  at  once  clothe 
himself  with  it,  and  render  his  homage 
to  the  king,  he  ran  the  hazard  of  pro- 
voking the  king's  displeasure.  Such 
neglect  argued  the  utter  absence  of 
a  respectful  and  grateful  mind,  and 
would  naturally  be  regarded  as  an 
insult  to  the  king. 

12.  And  he  was  speechless.  He 
knew  the  established  custom  of  society , 
and  what  was  expected  of  him,  and 
in  what  light  his  conduct  would  natu- 
rally be  viewed. 

13.  Into  outer  darkness;  that  is, 
into  the  darkness  without.  Feasts 
were  held  towards,  and  after,  evening. 
The  rooms  in  which  they  were  held 
were  lighted  up,  and  were  warm  and 
cheerful.  In  the  climate  of  Palestine, 
the  night,  particularly  when  approach- 
ing towards  morning,  was  very  cold. 
To  be  thrust  out,  then,  from  a  room 
in  which  an  entertainment  was  held, 
would  not  only  be  disgraceful,  but 
would  subject  one  to  distress ;  and 
might  well  be  employed  as  a  symbol 
of  sorrow  and  misery. 

14.  Jesus  then  quoted  a  proverbial 
saying;  the  import  of  which,  as  here 
used,  was,  that  though  men  might  be 
invited  to  the  enjoyment  of  God's 
favor,  many  of  them  would  yet  fail  of 
becoming   his    favorites.     He    would 

VOL.  I.  IG 


14  For  many  are  called,  but 
few  arc  chosen. 

15  Then  went  the  Pharisees, 
and  took  counsel  how  they  might 
entangle  him  in  his  talk. 

16  And  they  sent  out  unto 
him  their  disciples,  with  the 
Herodians,  saying.  Master,  we 
know  that  thou  art  true,  and 
teachest  the  way  of  God  in 
truth,   neither   carest    thou-  for 


thus  lead  to  calm  and  considerate  re- 
flection, whether  we,  each  one  of  us, 
belong  to  the  happy  number,  Avhose 
characters  can  be  approved,  and  who 
will  be  admitted  to  the  endless  bliss 
of  heaven ;  whether,  in  short,  we  have 
that  love,  reverence  and  esteem  for 
God,  and  that  attachment  to  his  Son, 
and  that  delight  to  honor  his  Son, 
which  are  justly  required. 

15.  Entangle  him  in  his  talk ;  in- 
snare  him  by  conversation ;  draw  from 
him  some  expressions  which  might 
serve  as  an  accusation  against  him, 
and  by  which  they  might  set  some 
party  among  the  people  against  him, 
and  ultimately  procure  his  death. 

16.  Their  disciples ;  some  of  the 
followers,  or  scholars,  of  the  Pharisees. 
II  The  Herodians.  These  were  proba- 
bly persons  who,  from  political  consid- 
erations, were  friendly  to  Herod,  and 
consequently  to  the  Romans,  by  whose 
authority  Herod  held  dominion.  The 
persons  who  thus  went  to  Jesus,  both 
Pharisees  and  Herodians,  went  in  a 
hypocritical  manner,  pretending  to 
have  a  case  of  conscience,  and  to  re- 
pose great  confidence  in  the  sincerity 
and  independence  of  Jesus,  as  a  re- 
ligious teacher.  The  question,  which 
they  desired  to  propose,  was  one  which 
enlisted  much  feeling,  and  respecting 
which  the  two  parties  who  came  to 
Jesus  held  different  opinions.  The 
Jews,  in  general,  were  very  restless 
underthe  Roman  yoke,  and  conceived 
it  highly  disgraceful,  if  not  morally 
wrong,  that  they  should  b.-  paying 
tribute  or  taxes  to  a  foreign  and  hea- 
then power.     With  these  sentimenta 


182 


MATTHEW. 


any  man :  for  thou  regardest  not 
the  person  of  men. 

17  Tell  us,  therefore,  What 
thinkest  thou?  Is  it  lawful  to 
give  tribute  unto  Cesar,  or  not  ? 

18  But  Jesus  perceived  their 
wickedness,  and  said,  Why 
tempt  ye  me,  ye  hypocrites? 

19  Show  me  the  tribute- 
money.  And  they  brought  un- 
to him  a  penny. 

the  Pharisees,  doubtless,  coincided ; 
while  the  Herodians  sided  rather  with 
the  Romans.  Luke  says  expressly, 
(20:  20),  that  these  persons  went  as 
spies.  II  Thou  regardest  not,  &c.  ; 
thou  art  not  a  partial  man  ;  favoring 
one  and  then  another,  according  as  it 
may  serve  a  turn,  and  liaving  respect 
of  persons. 

17.  Js  it  laicful,  &c,  Cesar  was 
a  common  name  applied  to  the  Roman 
emperors.  The  emperor,  at  the  time 
here  spoken  of,  was  Tiberius  Cesar. 
The  conquered  provinces  of  the  empire 
were  subject  to  a  tax  for  the  support 
of  the  government.  But  as  this  was 
to  be  paid  to  a  heathen  power,  by  de- 
scendants of  Abraham  and  David,  who 
were  indulging  most  lofty  notions  of 
earthly  dominion,  the  Jews  were  very 
reluctant  to  bear  this  mark  of  servi- 
tude, and  questioned  whether  it  was 
right  for  them  thus  to  submit  to  a  for- 
eign power. 

18.  Their  icickedness.  There  was 
a  manifest  artifice  in  such  acompany's 
proposing  such  a  question.  For  if 
Jesus  had  given  a  direct  reply,  wheth- 
er he  had  said  yes,  or  no,  advantage 
would  have  been  taken  of  his  reply 
by  the  one  or  the  other  of  the  parties 
present.  Had  he  said  yes,  the  Phar- 
isees would  easily  have  excited  a  pop- 
ular tumult  against  him.  Had  he  said 
no,  the  Herodians  would  have  accused 
him  before  the  civil  authorities  as  a 
seditious  person  ;  and  the  Pharisees 
would  gladly  have  borne  testimony 
against  him  as  having  uttered  a  rebel- 
lious sentiment.  Jesus  saw  through 
their  design,  and  let  them  know  that 


20  And  he  saith  unto  them, 
Whose  is  this  image  and  super- 
scription ? 

21  They  say  unto  him,  Ce- 
sar's. Then  saith  he  unto  them, 
Render,  therefore,  unto  Cesar, 
the  things  which  are  Cesar's; 
and  unto  God,  the  things  thjit 
are  God's. 

22  When  they  had  heard 
these  words,  they  marvelled,  and 


he  saw  through  it.  He  charged  them 
with  being  hypocrites,  and  with  en- 
deavoring to  lead  him  into  difficulty. 
II  Tempt  ye  me;  induce  me  to  say 
something  which  you  may  employ  to 
my  disadvantage. 

19.  Tit e  tribute-money  ;  the  coin  in 
which  the  Roman  tax  was  paid.  ||  A 
penny;  a  denarius,  a  small  Roman 
coin,  equivalent,  according  to  some 
estimates,  to  about  nine  cents  of  our 
money  ;  according  to  other  estimates, 
to  about  fourteen  cents. 

21.  Cesar's.  The  money  current 
among  the  Jews  bearing  the  stamp  of 
the  Roman  government,  was  a  suf- 
ficient indication  that  they  were  under 
the  dominion  of  Cesar,  that  is,  of  the 
Roman  emperor.  By  their  own  ac- 
knowledgment, in  having  Roman 
money  as  the  ordinary  currency  of  the 
country,  they  were  the  subjects  of  Ce- 
sar. This  circumstance  the  Saviour 
made  the  foundation  of  his  reply.  If 
they  were  subjects  of  Cesar,  then  let 
them  render  obedience  to  Cesar.  The 
civil  state  of  the  country  the  Messiah 
came  not  to  interfere  with  ;  and  a  di- 
rect answer  to  their  question  he  would 
waive.  At  the  same  time,  he  would 
lay  down  a  principle  by  which  they 
might  regulate  their  conduct,  if  they 
had  any  scruples  of  conscience. — 
Whatever  things  are  due  from  you  to 
Cesar,  render  to  Cesar ;  and  what 
things  are  due  from  you  to  God,  ren- 
der to  God.  If  you  acknowledge  that 
you  ought,  according  to  your  law,  to 
pay  a  yearly  tax  for  the  support  of 
God's  temple,  pay  it  to  God.  And  if 
you  acknowledge  a  subjection  to  the 


CHAPTER  XXIL 


183 


left    him,   and   went  their  way. 

23  The  same  day  came  to 
him  the  Sadducees,  which  say 
that  there  is  no  resurrection, 
and  aslied  him, 

24  Saying,  Master,  Moses 
said,  If  a  man  die,  having  no 
children,  his  brother  shall  marry 
his  wife,  and  raise  up  seed  unto 
his  brother. 

25  Now,  there  were  with  us 
seven  brethren :  and  the  first, 
when  he  had  married  a  wife,  de- 
ceased;  and  having  no  issue, 
left  his  wife  unto  his  brother. 


Roman  power,  render  to  Cesar  what, 
by  3''our  o wn  acknowledgment,  belongs 
to  "Cesar.  By  placing  the  matter  in 
this  light,  while  he  spoke  to  the  con- 
viction of  their  consciences,  he  gave 
no  just  cause  of  offence  to  either  party. 
Every  one  must  have  felt  the  propriety 
of  the  principle  he  enforced ;  and  he 
loft  it  to  themselves  to  make  the  ap- 
plication. As  parallel  passages,  see 
Mark  }2  :  12—17.     Luke  20 :  20—26. 

23.  Sadducees.  See  Introductory 
Explanations,  III.  2.  The  Saddu- 
cees believed,  that  besides  God,  there 
was  1^  other  spiritual  being,  whether 
good  or  bad.  They  believed,  that  the 
soul  and  the  body  died  together,  and 
that  there  could  be  no  resurrection. 
Compare  Acts  23  :  8.  1|  Resurrection. 
This  word  is,  in  this  conversation  of 
our  Lord,  of  more  extensive  meaning 
than  simply  the  risirig  again  of  tlie 
hodij  ;  it  also  denotes  future  life,  that 
is,  the  continued  life  of  the  soul  while 
separated  from  the  body.  'J'he  Sa- 
viour intended  to  meet  the  whole 
ground  of  the  Sadducees' skepticism, 
and  especially  to  show  the  error  re- 
ppecting  the  soul's  ceasing  to  exist 
when  the  body  is  dead. 

24.  Moses  said.     See  Deut.  25  :  5. 
25 — 23.     The  case  here   presented 

to  ovir  Lord  was  doubtless  only  an 
imagined  case,  such  as  might  possibly 
occur;  and  the  representation  was  de- 
vised, in  order  to  set  in  the  strongest 


26  Likewise  the  second  also, 
and  the  third  unto  the  seventh. 

27  And  last  of  all  the  woman 
died  also. 

28  Therefore,  in  the  resur- 
rection, whose  wife  shall  she  be 
of  the  seven  ?  for  they  all  had  her. 

29  Jesus  answered  and  said 
unto  them,  Ye  do  err,  not  know- 
ing the  Scriptures,  nor  the  power 
of  God. 

30  For  in  the  resurrection 
they  neither  marry,  nor  are  giv- 
en in  marriage,  but  are  as  the 
angels  of  God  in  heaven. 

light  the  Sadducees'  difficulty  respect- 
ing the  resurrection  and  the  future 
state. 

29.  JVot  knowing  the  Scriptures  ;  the 
Scriptures  of  the  Old  Testament,  in 
which  are  satisfactory  evidences,  that 
the  soul  survives  the  death  of  the  body. 
These  evidences  from  the  word  of  God 
the  Sadducees  had  not  sufficiently 
considered.  \\  JVor  the  poicer  of  God, 
not  considering  that  the  omnipotence 
of  God  is  adequate  to  the  v/ork  of 
raising  the  dead. 

30.  In  the  resurrection;  in  the  future 
state,  particularly  after  the  resurrec- 
tion. The  state  of  things  in  the  future 
world  is  different  from  the  state  of 
things  in  this  world.  Marriage  is  ap- 
propriate to  this  world,  but  there  will 
be  no  occasion  for  it  in  the  coming 
world  ;  for  those  who  attain  to  the 
bliss  of  the  future  world,  who  attain 
to  a  blessed  resurrection,  will  be  like 
angels,  beings  not  constituted  for  the 
marriage  relation.  Thus  the  Saviour 
removed  the  difficulty  with  which  the 
Sadducees  expected  to  press  him.  By 
his  authority  as  a  divine  teacher,  he 
declared  that  such  is  the  state  of  things 
in  the  future  world,  that  the  difficulty 
they  suggested  cannot  exist.  That 
the  word  resurrection  here  relates  to 
the  future  state  of  the  righteous,  and 
not  indiscriminately  to  the  future  state 
of  all  men,  is  evident  from  the  lan- 
guage of  Luke  20 :  35,  &c. 


184 


MATTHEW. 


31  But,  as  touching  the 
resurrection  of  the  dead,  have 
ye  not  read  that  which  was 
spoken  unto  you  by  God,  say- 
ings 

32  I  am  the  God  of  Abra- 
ham, and  the  God  of  Isaac,  and 
the  God  of  Jacob?  God  is  not 
the  God  of  the  dead,  but  of  the 
living. 

31.  Resurrection;  the  future  life; 
the  continued  existence  of  the  soul. 
II  Spoken  unto  you  by  God.     Ex.  3 :  6. 

22.  God  of  the  dead.  The  word 
dead  is  here  equivalent  to  the  phrase 
destitute  of  existence,  or  beings  that  have 
no  existence.  God  is  not  the  God  of 
non-existent  things,  but  of  living  be- 
ings. The  fact,  that  Jehovah  called 
himself  the  God  of  Abraham,  and  the 
God  of  Isaac,  and  the  God  of  Jacob, 
long  after  those  patriarchs  had  ceased 
to  live  on  earth,  our  Saviour  presented 
as  showing  that  those  patriarchs  were 
regarded  by  Jehovah  as  not  having 
ceased  to  exist.  They  were  not  in- 
deed in  this  world ;  but  they  still  were 
in  existence,  for  God  calls  himself  still 
their  God.  This  language  is  harmo- 
nious with  the  sentiment,  that  there  is 
a  future  state  of  being ;  and  that  those 
patriarchs  were  still  regarded  as  living 
beings.  The  Saviour's  mode  of  rea- 
soning, on  this  occasion,  may  be  thus 
exhibited;  he  declared  that  there  is 
no  impossibility  in  respect  to  future 
existence,  for  the  power  of  God  is  ad- 
equate to  securing  the  continued  life 
of  those  who  have  deceased  on  earth ; 
he  also  mentioned  that  the  Scriptures 
of  the  Old  Testament  teach  this  con- 
tinued life.  Having  thus  given  the 
sanction  of  his  authority  to  the  doc- 
trine of  a  future  state,  he  proceeded 
to  observe  that  the  very  language  em- 
ployed by  God  to  Moses,  at  the  burn- 
ing bush,  recognized  the  continued 
existence  of  the  patriarchs. 

33.  Aitonishrd  at  his  doctrine ;  rath- 
er, at  his  teaching.  Thev  saw  the  pro- 
priety of  his  remarks,  and  viewed  the 
subject  in  a  more  satisfactory  light 
than  ever  before. 


33  And  when  the  multitude 
heard  this,  they  were  astonished 
at  his  doctrine. 

34  But  when  the  Pharisees 
had  heard  that  he  had  put  the 
Sadducees  to  silence,  they  were 
gathered  together. 

35  Then  one  of  them,  which 
was  a  lawyer,  asked  him  a  ques' 
Hon,  tempting  him,  and  saying, 


Though  the  Saviour  so  easily  dis- 
posed of  the  difficulty  suggested  by 
the  Sadducees,  yet  it  doubtless  had 
been  viewed  by  the  Sadducees  as  a 
very  serious  difficulty.  The  Phari- 
sees, and  the  mass  of  the  people,  had 
some  very  vague  notions  about  the 
resurrection,  supposing  it  would  be 
intimately  connected  with  the  coming 
of  the  Messiah,  and  yet  they  believed 
the  Messiah's  reign  was  to  be  on  earth, 
and  during  the  glory  of  his  adminis- 
tration, human  beings  and  human  af- 
fairs, though  variously  modified  for 
the  better,  would  be  substantially  the 
same  as  before.  They  did  not  con- 
template the  spiritual  government  of 
the  Messiah  as  his  great  object ;  but 
having  fixed  their  minds  upon  a  great 
temporal  kingdom,  and  a  resurrection 
in  connection  with  that,  they  would 
be  pressed  by  such  a  difficulty  as  the 
Sadducees  had  presented.  Compare, 
as  parallel  passages,  Mark  12 :  18 — 27. 
Luke  20:  27—38. 

34.  They  were  gathered  together  ; 
they  came  together  for  consultation 
The  manner  in  which  the  Saviour  had 
treated  the  Saddutfees  was  adapted 
greatly  to  increase  the  esteem  and 
confidence  of  the  people  towards  him. 
This  the  Pharisees  dreaded  ;  and  they 
wished  to  entangle  him  in  the  various 
disputes  of  the  times,  so  as  in  some 
way  to  injure  his  reputation  among 
the  people. 

35.  Jl  lawyer ;  an  expounder  of  the 
laws  of  Moses;  the  same  as  a  scribe 
See  Introductory  Explanations, 
III.  4.  The  laws  of  Moses  were  of  a 
relio-ious  as  well  as  civil  character  ;  so 
that  those  who  are  called  lawyers,  in 
the   New  Testament,  were   engaged 


CHAPTER  XXII. 


185 


36  Master,  which  is  the 
great  commandment  in  the  law  ? 

37  Jesus  said  unto  him, 
Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with 
all  thy  soul,  and  with  all  thy 
mind. 

38  This  is  the  first  and  great 
commandment. 

39  And  the  second  is  like 
unto  it,  Thou  shalt  love  thy 
neighbor  as  thyself. 


in  studies  and  pursuits  very  differ- 
ent from  those  of  lawyers  among  us. 
They  were  interpreters  of  the  Mosaic 
statutes  and  religion,  and  of  the  tra- 
ditions which  liad  been  handed  down 
from  ancient  times.  ||  Tempting  him  ; 
testing  his  skill  as  a  teacher.  Com- 
pare Mark  12  :  28—34.  Mark  omits 
the  mention  of  an  agreement  among 
the  Pharisees,  and  merely  speaks  of 
"  one  of  the  scribes"  (that  is,  lawyers) 
coming  to  him. 

36.  The  great  commandment.  The 
Pharisees  divided  the  commands  of 
God  into  important  and  unimportant, 
grave  and  light.  In  conformity  with 
this  division,  they  disputed  on  the 
question.  Wliich  command  is  the 
greatest  ?  and  so  on  other  commands, 
Which  are  to  be  preferred  in  point  of 
importance,  and  which  may  be  placed 
in  the  class  of  inferior  ones  ?  See  Matt. 
5:  19. 

37.  Thou  shalt  love,  &c.  Deut.  6: 
5.  The  meaning  of  the  words  is.  Thou 
shalt  love  the  Lord  supremely,  above 
all  other  beings  or  objects. 

39.  Thy  neighbor,  &.C.  Lev.  19:  18. 
For  the  meaning  of  the  word  neighbor, 
and  the  extent  of  the  duty  enjoined, 
see  Luke  10:  25—37. 

40.  Hang;  depend  upon,  are  com- 
prised in.  II  Ml  the  lazo  and  the  proph- 
ets ;  the  whole  system  of  religion  con- 
tained in  the  Old  Testament.  By  the 
expression  '*  the  law  and  the  proph- 
ets," the  Jews  designated  their  sacred 
Scriptures.  The  sum  and  substance 
of  religion,  as  enforced  in  the  Jew- 
ish Scriptures,  are  contained  in  these 

16-^ 


40  On  these  two  command- 
ments hang  all  the  law  and  the 
prophets. 

41  While  the  Pharisees  were 
gathered  together,  Jesus  asked 
them, 

42  Saying,  What  think  ye  of 
Christ?  whose  son  is  he?  They 
say  unto  him,  The  son  of  David. 

43  He  saith  unto  them,  How 
then  doth  David  in  spirit  call 
him  Lord  ?  saying. 


two  commandments.  All  true  religion 
must  exist  in  the  heart,  and  may  be  re- 
duced  to  love  to  God  and  love  to  man. 
Emphatically  is  this  true  respecting 
the  Christian  religion.  Compare  Mark 
12:28—34.  Mark  relates,  that  the 
scribe  to  whom  Jesus  was  speaking, 
expressed  a  warm  and  complete  satis- 
faction with  the  reply  of  Jesus,  and 
that  Jesus  declared  him  to  be  not  far 
from  the  kingdom  of  God;  that  is,  to 
have  such  views  of  religious  truth  as 
would  accord  with  the  principles  of 
the  new  dispensation  ;  in  other  words, 
to  have  correct  views.  Compare  1  Cor. 
13:  1—13. 

42.  What  think  ye  of  Christ  ?  rather, 
What  think  ye  of  the  Messiah  ?  par- 
ticularly as  to  his  parentage.  During 
our  Saviour's  abode  on  earth,  the 
name  Christ  was  not  given  to  him  as 
a  proper  name,  like  the  name  Jesus. 
It  was  at  that  time  a  title  of  office, 
and  was  of  the  same  import  as  the 
word  Messiah,  or  the  phrase  the  Lord's 
anointed  one.  The  question  proposed 
by  our  Lord  had  respect  to  the  Mes- 
siah, not  to  the  opinions  of  the  Phari- 
sees respecting  himself  as  claiming  to 
be  the  Messiah.  ||  The  son  of  David 
See  1:1. 

43.  In  spirit;  under  the  influences 
of  the  Holy  Spirit,  or  by  inspiration. 
II  Lord.  In  order  to  understand  the 
import  of  this  question,  we  must  con- 
sider, that  in  ancient  times,  and  in  the 
Eastern  nations,  there  prevailed  more 
preciseness  and  formality  in  the  appli- 
cation of  titles  than  among  us.  In 
their  conversation,  the  distinction  be- 


186 


MATTHEW. 


44  The  Lord  said  unto  my 
Lord,  Sit  thou  on  my  right 
hand,  till  I  make  thine  enemies 
thy  footstool. 

45  If  David  then  call  him 
Lord,  how  is  he  his  son  ? 

46  And  no  man  was  able  to 
answer  him  a  word;  neither 
durst    any    man,    from    that  day 

tween  superior  and  inferior  was  more 
carefully  observed.  We  apply  the  title 
sir  to  inferiors  and  equals  as  well  as 
to  superiors;  this  would  not  accord 
with  Oriental  notions.  A  king  may  in 
our  times  address  certain  high  officers 
by  the  title  Mij  lords;  in  just  the 
same  manner  as  a  person  inferior  to 
them  would  address  them.  But  in  the 
East,  such  terms  of  respect  and  lionor 
were  given  as  expressions  of  superi- 
ority on  the  part  of  those  to  whom 
they  were  given  ;  and  the  superior  did 
not  use  them  in  application  to  one  who 
was  regarded  as  inferior  or  equal  to 
himself.  There  was,  then,  something 
remarkable  in  the  fact,  that  David, 
a  most  distinguished  monarch,  who 
acknowledged  no  earthly  superior, 
should,  in  speaking  of  the  Messiah, 
call  him  his  lord,  thus  implying  that 
the  Messiah  was  to  be  his  superior. 
And  yet  the  Messiah  was  to  be  his 
son ;  and  for  a  father  to  apply  to  his 
son  a  term  expressing  superiority,  was 
quite  different,  in  the  customs  of  the 
Hebrews,  from  ordinary  usage ;  so  that 
it  might  well  be  regarded  as  a  matter 
of  inquiry,  how  David  could  speak  of 
his  son  as  being  his  lord. 

44.  The  Lord,  &c.  See  Ps.  110:  1. 
The  words  the  Lord  here,  are,  in  the 
original  language  of  the  psalm,  Jeho- 
vah. II  Sit  thou  on  my  right  hand  ;  take 
a  station  of  the  highest  dignity,  and 
become  partaker  of  the  honors  of  gov- 
ernment. II  I  make  thy  foes  thy  foot- 
stool ;  wholly  subdue  thine  enemies, 
and  make  thee  wholly  and  finally  vic- 
torious. 

40.  The  Pharisees  appear  to  have 
been  thrown  into  a  difficulty,  from 
which  an  attentive  examination  of  the 
psalm  referred  to,  might  have  extri- 


forth,  ask   him   any  more  qurs 
tions. 

CHAPTER   XXm. 

THEN    spake   Jesus    to   the 
multitude,  and  to  his  disci- 
ples, 

2  Saying,  The  scribes  and  the 
Pharisees  sit  in  Moses'  seat : 


cated  them.  The  Messiah  was  indeed 
to  be  a  descendant  of  king  David;  but 
in  certain  respects  he  was  to  be  im- 
mensely superior  to  David  ;  he  was  to 
sustain  a  very  peculiar  relation  to  Je- 
hovah, and  to  possess  such  dignity  as 
to  have  a  participation  in  Jehovah's 
government.  David,  then,  while  con- 
templating the  Messiah  in  this  inti- 
mate relation  to  Jehovah,  sharing  in 
the  honors  of  the  divine  government, 
would  behold  a  person  immensely  su- 
perior to  himself,  to  whom  the  title 
my  lord,  given  by  David  to  the  Mes- 
siah, would  be  altogether  appropriate, 
while,  at  the  same  time,  in  another  re- 
spect, David  would  regard  the  Mes- 
siah as  his  son.  The  true  solution  of 
the  difficulty  appears  to  be,  that  the 
Messiah  was, "  according  to  the  flesh  " 
(according  to  his  human  nature),  "  of 
the  seed  of  David,"  was  David's  son 
(Rom.  1:3);  and  according  to  his  spir- 
itual, divine  nature,  he  was  David's 
lord.  Even  if  the  Pharisees  had  per- 
ceived, that  in  some  respects  the  Mes- 
siah was  to  be  so  greatly  superior  to 
David  as  to  be  properly  called  David's 
lord,  they  might  have  declined  say- 
ing so,  through  fear  that  Jesus,  who 
claimed  to  be  the  Messiah,  would  make 
their  reply  a  further  occasion  of  pro- 
moting his  own  cause.  Ask  him  any 
more  questions;  that  is,  more  questions 
of  such  a  sort  as  they  had  recently 
been  attempting  to  harass  and  entan- 
gle him  with.  Compare  Mark  12: 
35—37.     Luke  20:  41—44. 

CHAPTER  XXHI. 

2.  In  Moses'  seat.  Moses  was  the 
lawgiver  and  guide  of  the  Hebrews, 
and  his  instructions  were  to  regu- 
late their  opinions  and  conduct.     Tiic 


CHAPTER  XXIII. 


187 


3  All  therefore  whatsoever 
they  bid  you  observe,  that  ob- 
serve and  do;  but  do  not  ye 
after  their  works :  for  they  say, 
and  do  not. 

4  For  they  bind  heavy  bur- 
dens, and  grievous  to  be  borne, 
and  lay  them  on  men's  shoulders; 

scribes  and  Pharisees  expounded  the 
law  of  Moses,  and  thus  were  religious 
teachers,  and  occupied  a  relation  to 
the  Jews  similar  to  that  which  Moses 
once  held. 

3.  All  therefore,  &c. ;  listen  to  their 
instructions,  and  carefully  perform 
what  they  enjoin.  The  public  teachers 
made  known  and  enforced  the  laws 
of  Moses  ;  and  so  far  as  they  commu- 
nicated the  precepts  of  Moses,  their 
instructions  were  to  be  heeded.  But 
while  their  instructions,  drawn  from 
the  inspired  volume,  were  to  be  sa- 
credly regarded,  their  examples  were 
to  be  carefully  avoided. 

4.  Heavy  burdens,  &c.  The  scribes 
and  Pharisees  were  exceedingly  strict 
and  harsh  in  enforcing  the  precepts  of 
Moses,  and  the  additions  which  had 
been  made  from  time  to  time  to  his 
laws ,  and  their  strictness  had  respect 
rather  to  outward  ceremonial  obser- 
vances, than  to  piety  of  heart.  But 
strenuous  as  they  were  in  enforcing 
a  rigid  obedience,  they  were  very 
little  concerned  about  rendering  a 
personal  obedience  to  their  own  pre- 
cepts. While  they  imposed  heavy 
burdens  on  others,  they  kept  them- 
selves from  such  burdensome  obedi- 
ence ;  so  that,  while  others  were  loaded 
with  burdens  that  required  all  their 
strength,  they  would  not  take  a  bur- 
den that  could  be  moved  with  their 
finger ;  nor  did  they  present  those 
cheering  encouragements  which  were 
needed,  and  which  the  Old  Testament 
afforded  to  those  who  truly  desired  to 
serve  God.  Having  loaded  the  people 
with  intolerable  burdens  of  ceremonial 
observances,  and  pushed  very  harshly 
and  unrelentingly  the  claims  of  reli- 
gion, they  presented  none  of  its  mild 
features,  and  knew   not   how  to  ex- 


but  they  themselves  will  not 
move  them  with  one  of  their 
fingers. 

5  But  all  their  works  they  do 
for  to  be  seen  of  men  :  they 
make  broad  their  phylacteries, 
and  enlarge  the  borders  of  their 
garments, 


hibit  the  merciful  promises  of  God. 
5.  To  be  seen  of  men.  See  6  :  1,2, 
5,  16.  II  Phylacteries.  In  Deut.  6- 
8,  and  11  :  18,  the  Hebrews  were  com- 
manded to  keep  the  law  of  God  in 
constant  remembrance.  This  idea 
is  enforced  in  the  language  "  Thou 
shalt  bind  them  [Moses'  instructions] 
for  a  sign  upon  thine  hand,  and  they 
shall  be  as  frontlets  between  thine 
eyes."  The  Pharisees,  regarding  the 
language  rather  than  the  spirit  of  the 
precept,  placed  pieces  of  parchment, 
on  which  were  written  four  passages 
of  Scripture,  namely,  Ex.  13:  1 — 10, 
11—16,  and  Deut.  6:  4—9,  11:  13— 
21,  on  the  back  part  of  the  left  hand 
and  on  the  forehead,  between  the 
eyes.  These  pieces  of  parchment 
were  rolled  up  in  a  peculiar  shape, 
were  enclosed  in  a  leather  bag,  and 
were  bound  on  the  hand  and  forehead 
by  a  leather  thong.  They  supersti- 
tiously  regarded  these  pieces  of  parch- 
ment as  amulets  or  charms,  and  as 
having  power  to  ward  off  evil,  espe- 
cially evil  spirits.  These  were  the 
phylacteries ;  and  those  which  the 
Pharisees  wore,  they  made,  for  a  show 
of  piety,  uncommonly  large.  ||  Bor- 
ders  of  their  garments.  In  Num.  15: 
32 — 41,  is  an  account  of  a  man's  hav- 
ing violated  the  Sabbath,  and  hav- 
ing been  put  to  death  in  consequence 
of  it.  Immediately  upon  this  event, 
the  people  were  commanded  to  have 
fringes  on  the  borders  of  their  gar- 
ments with  a  blue  riband,  as  a  means 
of  reminding  them  of  the  Lord's 
statutes,  and  of  their  being  distin- 
guished from  the  heathen.  To  at- 
tract the  notice  of  the  people,  and  to 
gain  reputation  for  piety,  the  Phar- 
isees made  these  fringes  uncommonly 
large. 


188 


iMATTHEW 


6  And  love  the  uppermost 
rooms  at  feasts,  and  the  chief 
seats  in  the  synagogues, 

7  And  greetings  in  the  mar- 
kets, and  to  be  called  of  men, 
Rabbi,  Rabbi. 

8  But  be  not  ye  called  Rab- 
bi :  for  one  is  your  Master,  even 
Christ,  and  all  ye  are  brethren. 

9  And  call  no  man  your  fa- 
ther upon  the  earth:  for  one 
is  your  Father,  which  is  in 
heaven. 

10  Neither  be  ye  called  mas- 
ters:   for    one   is  your  Master, 

ven  Christ. 

11  But  he   that   is   greatest 


6.  Uppermost  rooms.  The  word 
rooms  does  not  convey,  at  the  present 
time,  the  precise  idea  of  the  original. 
Reference  was  not  made  by  our  Sa- 
viour to  the  different  apartments  of  a 
house,  but  to  the  different  parts  of  the 
couches  on  which  the  people  reclined 
at  their  feasts.  These  couches  were 
composed  of  two  sides,  and  a  part  at 
one  end  connecting  the  sides ;  tliis 
upper  part  was  the  most  honorable 
position.  This  chief  part  of  the  couch 
is  what  is  here  meant.  ||  Chief  seats. 
The  seats  in  the  synagogues,  nearest 
the  spot  where  the  sacred  books  were 
kept,  were  regarded  as  the  most 
honorable. 

7.  Greetings  ;  salutations.  1|  Mar- 
kets ;Qh.\e^Y'^a.Q.esoiconco\xxse.  11  Rah- 
hi.  The  scribes  and  Pharisees,  being 
the  religious  teachers  of  the  people, 
assumed  to  themselves  titles  of  respect 
and  dignity.  Rahhi  means,  literally, 
great,  that  is,  great  teacher.  Compare 
Mark  12  :  38,  39.     Luke  20  :  46. 

8.  CAri5^;  the  Messiah.  This  word 
is  here  not  a  proper  name,  but  a  title 
of  office. 

9.  Call  no  man  ijo^tr  father ;  exer- 
cise a  childlike  reliance  on  no  man  as 
your  ultimate  and  deciding  authority. 
Only  God  is  worthy  thus  to  be  con- 
fided in. 

10.  Jtfa^fcr^;  teachers,  guides.   The 


among  you,  shall  be  your  ser 
vant. 

12  And  whosoever  shaU 
exalt  himself,  shall  be  abased ; 
and  he  that  shall  humble  him- 
self, shall  be  exalted. 

13  But  woe  unto  you,  scribes 
and  Pharisees,  hypocrites!  for 
ye  shut  up  the  kingdom  of  heav- 
en against  men :  for  ye  neither 
go  in  yourselves,  neither  suffer 
ye  them  that  are  entering  to 
go  in. 

14  Woe  unto  you,  scribes 
and  Pharisees,  hypocrites !  for 
ye  devour  widows'  houses,  and 
for  a  pretence  make  long  pray- 


Messiah  is  your  guide  and  teacher ;  it 
is  not  suitable  for  you  to  seek  those 
distinctions  and  honors  which,  among 
men,  are  usually  designated  by  such 
names.  Let  men  be  taught  to  regard 
the  Messiah  as  the  great  leader ;  and 
do  you  claim  no  ambitious  preferences. 

11.  Your  servant.  Humility  and 
the  spirit  of  usefulness  compose  the 
true  dignity  to  which  you  ought  to 
aspire.  Let  greatness  be  shown  among 
you,  by  your  cherishing  deep  humility 
and  regard  for  the  good  of  others 
II  Shall  he;  that  is,  Itt  him  he.  Com- 
pare 20 :  25—28. 

12.  Compare  Pro V.  16:  18.  James 
4:  6.  1  Pet.  5:  5,6. 

13.  Hypocrites  ;  dissemblers,  having 
a  mere  show  of  piety.  ||  Ye  shut  up, 
&c.  Instead  of  helping  men  to  attain 
the  blessings  of  the  new  dispensation, 
or  of  the  gospel,  as  religious  teachers 
ought  to  do,  you  hinder  them  from  at 
taining  those  blessings.  You  prevent 
the  people  from  rightly  judging  of  my 
instructions  and  seeking  the  blessings 
which  I  can  bestow.  Thus  you  pro- 
duce the  same  effect,  as  if  the  keys  of 
God's  house  were  in  your  hand,  and 
you  would  keep  the  door  locked,  and 
prevent  admission. 

14.  Devour  widojos'  hoiises.  Tlie 
word  houses  is  here  used  for  posses- 
sio?is,  property.     Widows,  under  the 


CHAPTER  XXIIl. 


189 


er  :  therefore  ye  shall  receive  the 
greate;r  damnation. 

15  Woe  unto  you,  scribes 
and  Pharisees,  hypocrites !  for 
ye  compass  sea  and  land  to 
make  one  proselyte  ;  and  when 
he  is  made,  ye  make  him  two- 
fold more  the  child  of  hell  than 
yourselves. 

16  Woe  unto  you,  ye  blind 
guides !  which  say,  Whosoever 
shall  swear   by  the  temple,  it   is 


influence  of  the  Pharisees'  instructions, 
would  give  them,  as  an  act  of  piety, 
portions  of  their  property,  and  at  death 
would  bequeath  property  to  them. 
Thus  the  Pharisees  secured  to  them- 
selves, as  a  pious  gift,  what  the  wid- 
ows and  their  families  ought  justly  to 
have  retained.  ||  Make  long  -prayer. 
They  remained  a  long  time  in  the  at- 
titude of  prayer,  making  repetitions 
and  long  pauses,  so  as  to  attract  atten- 
tion. But  such  cruelty,  concealed 
under  such  a  garb,  would  meet  with 
a  terrible  doom. 

15.  Ye  compass  sea  and  land ;  a 
proverbial  expression,  meaning,  Ye 
make  untiring  efforts.  It  resembles 
our  expression,  You  leave  no  stone 
unturned.  H  To  make  one  proselyte  ; 
to  gain  even  one  to  your  party.  The 
Pharisees  were  bent  on  increasing  the 
number  of  their  followers,  and  spared 
no  pains  to  secure  that  object.  \\  The 
cliUd  of  hell.  This  expression  means, 
according  to  the  Hebrew  manner  of 
speaking,  a  person  exposed  to  or  de- 
serving of  hell.  II  Tioofold  more  than 
yourselves ;  twice  as  wicked  as  your- 
selves. Your  manner  of  conducting 
towards  him  does  him  no  good,  but 
makes  him  doubly  worse  than  your- 
selves. This  effect  was  doubtless 
produced  by  the  Pharisees'  being  more 
anxious  for  an  external  union  to  their 
party  of  a  person  from  among  the 
heathen,  than  for  his  real  benefit. 
His  former  heathen  notions  were  not 
corrected ;  he  imbibed  new  errors ; 
and  a  most  corrupt  example  was  set 
him    by   his    teachers.     No    wonder 


nothmg;  but  whosoever  shall 
swear  by  the  gold  of  the  temple, 
he  is  a  debtor. 

17  Ye  fools,  and  blind!  for 
whether  is  greater,  the  gold,  or 
the  temple  that  sanctifieth  the 
gold? 

18  And,  Whosoever  shall 
swear  by  the  altar,  it  is  nothing; 
but  whosoever  sweareth  by  the 
gift  that  is  upon  it,  he  is  guilty. 

19  Ye   fools   and  blind!    for 

he  became  doubly  worse  than  they. 

16.  Sioear  by  the  temple.  It  was 
customary  among  the  Jews  to  swear 
by  a  variety  of  objects ;  and  the  Phar- 
isees made  a  distinction  of  oaths  into 
great  and  small.  Those  oaths  which 
they  called  small,  might  be  violated 
(so  they  taught)  without  guilt.  See 
on  5  :  33.  They  were  careful,  in  these 
distinctions,  to  have  much  regard  to 
what  might  contribute  to  their  own 
wealth  or  consequence.  This  is  prob- 
ably alluded  to  in  this  verse.  |1  It  is 
nothing ;  it  has  no  force ;  the  oath  is 
not  binding.  ||  The  gold  of  the  temple  ; 
the  golden  ornaments  or  utensils  of 
the  temple,  or  the  money  contained  in 
the  treasury,  gathered  from  the  yearly 
tax  for  the  support  of  the  temple  (see 
17  :  24),  from  the  payment  of  vows, 
and  from  voluntary  donations.  Ai 
oath  by  this  money  was,  probably,  rep 
resented  as  binding  a  person,  through 
a  supposition  of  some  uncommon  sanc- 
tity pertaining  to  such  money.  By 
making  these  impressions  on  the  peo- 
ple, the  Pharisees,  doubtless,  great- 
ly increased  the  wealth  of  the  temple. 
II  He  is  a  debtor  ;  he  is  bound  to  fulfil 
his  oath. 

17.  Sanctifieth;  causeth  it  to  be  re- 
garded as  sacred,  inasmuch  as  it  was 
devoted  to  sacred  purposes ;  just  as 
we  might  regard  money  devoted  to  the 
spread  of  the  gospel  as  sacred. 

18.  By  the  gift  that  is  upon  it.  The 
Pharisees  represented  oblations  and 
sacrifices  as  peculiarly  sacred  and  ac- 
ceptable to  God.  \\  lie  is  guilty.  The 
ordinary  meaning  of  the  word  guilty 


190 


MATTHEW. 


whether  is  greater,  the  gift,  or 
the  altar  that  sanctifieth  the  gift? 

20  Whoso,  therefore,  shall 
swear  by  the  altar,  sweareth  by 
it,  and  by  all  things  thereon. 

21  And  whoso  shall  swear 
by  the  temple,  sweareth  by  it, 
and  by  him  that  dwelleth  therein. 

22  And  he  that  shall  swear 
by  heaven,  sweareth  by  the 
throne  of  God,  and  by  him  that 
sitteth  thereon. 

is  not  applicable  here.  The  idea  is 
not,  that  a  person  would  be  criminal, 
but  that  he  would  he  bound,  that  is,  to 
fulfil  his  oath.  The  word  in  the  ori- 
ginal is  the  same  as  the  one  translated 
he  is  a  debtor,  in  the  16th  verse. 

20 — 22.  Jesus  showed  the  utter 
futiHty  of  the  distinction  which  the 
Pharisees  made  between  oaths.  5  :  34, 
«&c.  An  oath  by  ^ the  altar,  he  de- 
clared to  be  of  the  same  force  as  an 
oath  by  an  offering  on  the  altar ;  inas- 
much as  an  oath  by  the  altar  contained 
in  it  a  reference  to  the  use  of  the  al- 
tar, and  to  whatever  might  be  on  it. 
If  a  person  swore  by  the  temple,  his 
oath  contained  a  recognition  of  Him 
to  whom  the  temple  had  been  dedi- 
cated ;  and  was,  therefore,  of  the  same 
force  as  an  oath  in  which  the  name 
of  God  was  distinctly  introduced. 
Just  so  an  oath  by  heaven  was  by  no 
means  inferior  to  an  oath  in  which 
His  name  was  mentioned  who  sitteth 
on  the  heaven  as  his  throne.  In  truth, 
the  form  of  words  in  which  an  oath 
was  couched,  did  not  impart  the  obli- 
gation to  observe  the  oath ;  a  simple 
declaration  which  a  person  might 
make,  ought  to  be  just  as  true,  and  as 
binding,  as  if  it  was  accompanied  with 
an  oatli.  But  if  he  had  used  an  oath 
with  an  implied  intention  of  binding 
himself  more  strongly,  the  oath  could 
not  be  innocently  disregarded  because 
the  name  of  God  was  not  expressly 
mentioned. 

23.  Tithe;  the  tenth  part.  The 
Hebrews  were  required  to  pay  a  tenth 
part  of  all  their  income  for  the  sup- 


23  Woe  unto  you,  scribes 
and  Pharisees,  hypocrites !  for 
ye  pay  tithe  of  mint,  and  anise, 
and  cumin,  and  have  omitted 
the  weightier  matters  of  the 
law,  judgment,  mercy,  and  faith  : 
these  ought  ye  to  have  done, 
and  not  to  leave  the  other  un- 
done. 

24  Yc  blind  guides,  which 
strain  at  a  gnat,  and  swallow 
a  camel. 


port  of  the  priests  and  Levites,  and  as 
an  offering  to  God.  See  Lev.  27  :  30. 
Num.  18:  21.  Deut.  14:  22.  This 
tithing  of  their  property,  the  Phari- 
sees carried  to  so  great  an  extent  of 
exactness,  as  to  pay  and  enjoin  the 
tithe  of  the  very  smallest  herbs,  as 
mint,  «fec.  But  while  they  were  scru- 
pulously exact  in  this  matter,  they 
neglected  the  moral  injunctions  of  the 
law ;  thus  having  a  mere  show,  while 
the  reality  of  piety  was  neglected. 
II  JwiZ^men^;  integrity, equity.  ||  Mer- 
cy; kindness.  ||  Faith;  faithfulness 
to  one's  duties,  or  piety  towards  God. 
II  These  ought  ye,  &c.  This  latter 
class  of  duties,  the  moral  duties,  ought 
to  have  been  mostly  regarded,  while, 
at  the  same  time,  the  other  matters 
ought  iiot  to  have  been  neglected. 
The  Saviour  did  not  censure  the 
Pharisees  for  their  great  care  in  re- 
spect to  tithing,  but  for  preferring  that 
to  the  exercise  of  moral  virtues,  and 
for  neglecting  the  moral  injunctions, 
while  they  professed  and  showed  so 
strict  a  regard  to  these  outward  ob 
servances. 

24.  Strain  at  a  gnat,  &c.  A  pro- 
verbial expression,  intimating  that 
while  they  were  exceedingly  precise 
about  trifles,  they  were  regardless 
about  truly  important  things  :  while 
they  were  scrupulous  in  avoiding  little 
faults,  without  scruple  they  indulged 
in  great  ones.  The  Jews  were  in  the 
habit  of  straining  their  wine,  lest  some 
small  insect  might  be  in  it,  either 
having  fallen  into  it,  or  having  been 
bred  in  it,  as  is  oflen  the  case  in  vine- 


CHAPTER  XXm. 


IDI 


25  Woe  unto  you,  scribes 
and  Pharisees,  hypocrites !  for 
ye  make  clean  the  outside  of 
the  cup  and  of  the  platter,  but 
within  they  are  full  of  extor- 
tion and  excess. 

26  Thou  blind  Pharisee, 
cleanse  first  that  ivhicli  is  with- 
in the  cup  and  platter,  that  the 
outside  of  them  may  be  clean 
also. 

27  Woe  unto  you,  scribes 
and  Pharisees,  hypocrites !  for 
ye  are   like  unto  whited  sepul- 

gar.  Strain  at;  that  is,  strain  out. 
The  word  at  is  thought  to  have  been 
erroneously  printed  in  the  first  edition 
of  our  translation  instead  of  out;  and 
subsequent  editions  followed  the  first. 
The  idea  is  not,  Ye  find  difficulty  in 
swallowing  a  gnat,  while  ye  can  easi- 
ly swallow  a  camel ;  but,  Ye  carefully 
strain  out  of  your  liquor  a  little  gnat, 
while  ye  overlook  and  swallow  down 
a  camel.  The  language,  of  course,  is 
hyperbolical,  like  the  language  of 
many  common  sayings ;  and  on  this 
account,  it  is  more  expressive  of  ex- 
treme carefulness  in  trifles,  and  of 
gross  negligence  in  important  matters. 
25.  Full  of  extortion  and  excess; 
filled  with  what  you  have  gained  by 
extortion  or  rapine,  that  is,  the  fruits 
of  your  extortion.  The  word  excess 
might  well  be  applied  to  the  immod- 
erate desire  of  the  Pharisees  for  world- 
ly gain,  under  the  influence  of  which 
desire  they  possessed  themselves  of 
what  they  really  had  no  just  claim  to. 
Instead,  however,  of  the  word  trans- 
lated excess,  the  best  editions  of  the 
Greek  Testament  have  a  word  which 
means  injustice  ;  so  that  the  Saviour 
declared  that  their  cups  and  dishes, 
however  clean  on  the  outside,  were 
filled  within  with  what  they  had  rapa- 
ciously and  unjustly  gained  from  oth- 
ers. Compare  the  14th  verse.  Thus 
they  were  scrupulously  exact  as  to  cere- 
monial observances,  but  were  without 
scriiples  in  respect  to  injustice  and 
unkindness. 


chres,  which  indeed  appear  beau- 
tiful outward,  but  are  within 
full  of  dead  7Jieji's  bones,  and 
of  all  uncleanness. 

28  Even  so  ye,  also,  out- 
wardly appear  righteous  unto 
men,  but  within  ye  are  full  of 
hypocrisy  and  iniquity. 

29  Woe  unto  you,  scribes  and 
Pharisees,  hypocrites  !  because 
ye  build  the  tombs  of  the  proph- 
ets, and  garnish  the  sepulchres 
of  the  righteous, 

30  And  say.  If  we  had  been 


26.  Cleanse  first;  see  to  it  that 
what  is  within  the  dishes  be  free  from 
guilt,  be  obtained  in  an  upright  man- 
ner, so  that  the  outsi4e  may  be  truly 
clean.  Let  the  contents  be  truly  free 
from  guilt,  so  that  the  vessel  itself 
may  have  no  guilt.  For  so  long  as 
the  vessel  is  filled  with  fruits  of  rap- 
ine and  injustice,  ceremonial  clean- 
ness as  to  the  outside  is  of  no  value. 
However  clean  the  outside  may  be,  if 
the  cup  contains  what  has  been  pro- 
cured by  rapine,  the  whole,  both  cup 
and  food,  is  an  unclean  thing. 

27.  Whited  sepulchres.  The  places 
for  burying  the  dead  among  the  He- 
brews were  large  tombs.  The  doors 
of  these,  and  other  external  parts, 
were  whitewashed  during  the  last 
month  of  every  year,  so  as  to  make 
them  conspicuous,  and  to  prevent  per- 
sons from  approaching  them  and  thus 
becoming  contaminated  ;  for  the  touch 
of  a  grave  rendered  a  person  unclean 
for  seven  days.  See  Num.  19 :  16. 
The  sepulchres  were  thus  fair  exter- 
nally, but  within  they  were  full  of 
uncleanness ;  for  a  dead  body,  or  a 
bone,  was  regarded  as  unclean,  and 
the  touching  of  them  rendered  a  per- 
son unclean. 

28.  Even  so  ye.  Like  these  sepul- 
chres were  the  scribes  and  Pharisees  j 
outwardly,  to  the  view  of  men,  they 
were  righteous ;  but  in  heart,  and  to 
the  view  of  God,  hypocritical  and 
iniquitous. 

29— ^\.  Because  ye  huild,&c.    The 


192 


MATTHEW. 


in  the  nays  of  our  fathers,  we 
would  not  have  been  partakers 
with  them  in  the  blood  of  the 
prophets. 

31  Wherefore,  ye  be  wit- 
nesses unto  yourselves,  that  ye 
are  the  children  of  them  which 
killed  the  prophets. 

32  Fill  ye  up  then  the  meas- 
ure of  your  fathers. 


Saviour  did  not  pronounce  a  woe  upon 
the  scribes  and  Pharisees, Z'ccaM^e  they 
paid  respect  to  the  memory  of  the 
ancient  prophets  and  righteous  men, 
fiome  of  whom  their  fathers  had  put 
to  death;  but  because, in  building  the 
sepulchres,  and  professing  that  they 
would  not  have  committed,  the  crimes 
of  their  fathers,  they  were  hypocriti- 
cal, and  because  they  manifested  a  dis- 
position similar  to  that  of  their  fathers. 
The  phrase  to  he  the  son  of  a  person, 
may  have,  in  the  Hebrew  idiom,  a  two- 
fold meaning;  namely,  to  be  a  descend- 
ant of  such  a  person,  or  to  be  like 
him  in  character.  These  two  mean- 
ings may  also  be  combined.  So  these 
men  acknowledged,  by  their  actions 
and  language, that  they  were  descend- 
ants of  those  who  killed  the  prophets ; 
and  the  Saviour  appears  to  have  con- 
veyed the  implication,  which  would 
have  been  readily  perceived  by  his 
hearers,  that,  in  truth,  they  were  their 
sons  in  character,  as  well  as  by  descent: 
just  as  he  said,  in  a  parallel  passage 
(Luke  11 :  48),  Ye  bear  witness  that  ye 
allow  [assent  to]  the  deeds  of  your 
fathers. 

32.  Fill  ye,  &c.  Go  on,  then, 
since  you  possess  the  disposition  of 
your  fathers,  and  are  bent  upon  evil, 
go  on  and  make  full  their  measure  of 
iniquity,  so  that  divine  judgments  may 
overtake  your  nation.  They  would 
fill  up  the  measure  of  iniquity  by  cru- 
cifying the  Messiah,  and  abusing  and 
putting  to  death  his  apostles  and  fol- 
lowers. The  language  here  used  is 
that  of  grief  and  of  despair  respecting 
their  amendment  and  salvation,  and 
of  surrendering  them  to  their  own 
will. 


33  Ye  serpents,  ye  genera- 
tion of  vipers,  how  can  ye  es- 
cape the  damnation  of  hell  1 

34  Wherefore,  behold,  I  send 
unto  you  prophets,  and  wise 
men,  and  scribes,  and  some  of 
them  ye  shall  kill  and  cruci- 
fy, and  some  of  them  shall  ye 
scourge  in  your  synagogues,  and 
persecute  them  from  city  to  city : 

33.  Serpents.  A  serpent  is  an  im- 
age of  a  crafty  and  hurtful  man. 
II  Generation  of  vipers;  rather,  off- 
spring of  vipers.  The  term  viper, 
when  applied  to  a  man,  is  of  the  same 
meaning  as  the  word  serpent.  See 
3  :  7.  The  Saviour  thus  strongly  ex- 
pressed his  knowledge  of  these  men's 
characters,  and  distinctly  set  before 
their  own  eyes  the  fact,  that  they  were 
crafty  and  injurious  men,  notwith- 
standing their  fair  pretensions.  Plain- 
dealing  was  greatly  needed  by  them. 
Accustomed  to  respect  and  veneration, 
they  were  blind  to  their  own  faults,  at 
least  to  the  greatness  of  them ;  so  long 
accu.stomed  to  wear  a  mask,  it  had 
become  almost  natural  to  them.  And 
none  but  a  teacher  clothed  with  divine 
authority,  was  a  suitable  person  to  ex- 
pose their  hypocrisy  and  wickedness; 
to  Jesus  it  rightly  belonged,  and  he 
faithfully  exposed  their  real  charac- 
ters. II  The  dam?iation  of  hell ;  the 
punishments  of  the  world  of  woe. 

34.  The  Saviour  proceeded  to  show 
the  manner  in  which  the  nation  would 
fill  their  measure  of  guilt,  and  bring 
upon  themselves  the  vindictive  judg- 
ments of  heaven.  He  himself  would 
send  among  them  religious  teachers  : 
but  the  nation  would  abuse  and  perse- 
cute them  in  every  variety  of  manner. 
Thus  imitating  their  fathers,  and  hav- 
ing added  sin  to  sin,  from  generation 
to  generation,  the  accumulated  wralh 
of  God  would  at  length  be  poured 
upon  them.  Wherefore.  This  word 
expresses  here  rather  a  consequence 
of  the  apostles'  being  sent  among  the 
Jews,  than  the  design  for  which  they 
would  be  sent.  They  would  be  sent, 
not  in  order  that.hy  rejecting  and  put 


CHAPTER   XXIU. 


193 


35  That  upon  you  may  come 
all  the  righteous  blood  shed 
upon  the  earth,  from  the  blood 
of  righteous  Abel,  unto  the 
blood  of  Zacharias,  son  of  Bara- 

ting  them  to  death,  the  Jews  might 
incur  accumulated  guilt.  They  would 
be  sent  in  order  to  benefit  the  people ; 
but  one  consequence  of  their  being 
sent  would  be,  that  they  would  be  re- 
jected, and  the  nation  would  bring  on 
themselves  the  judgments  of  heaven. 
Ij  Prophets,  wise  men,  and  scribes. 
These  terms  were  in  familiar  use 
among  the  Jews,  to  express  religious 
teachers.  In  this  sense  the  words  are 
here  to  be  understood.  Jesus  referred 
to  his  apostles  and  others,  who  would 
be  raised  up  as  his  ministers  among 
the  Jews.  In  the  parallel  passage  of 
Luke  11:  49,  we  read  '•  prophets  and 
apostles."  II  Some  of  them,  &c. ;  ye 
will  treat  them  with  all  sorts  of  in- 
dignity ;  with  persecution  and  death. 
The  book  of  the  Acts  of  the  Apostles 
sufficiently  shows  with  what  exact- 
ness this  prediction  of  our  Saviour's 
was  fulfilled  ;  and  doubtless  other  in- 
stances of  abuse  and  murder  took 
place,  which  have  not  been  handed 
down  to  our  times.  Compare  Acts 
4:21.  5:  40.  7:  59.  8:3.  9:1.  12: 
2,  3.  13:45,  50.  17:5,  and  many 
other  places. 

35.  That  upon  you  may  come,  &c. 
The  word  rendered  that,  often  ex- 
presses the  consequence,  rather  than 
the  design  of  an  action.  Here  the 
meaning  is,  so  that  upon  you  will 
come,  <fec.  II  Righteous  Abel.  See 
Gen.  4:8.  ||  Zacharias,  soti  of  Bar- 
achias.  Without  mentioning  all  the 
explanations  which  have  been  fur- 
nished of  these  words,  two  may  be 
stated.  The  Saviour  wished  to  bring 
under  one  view  the  murders  of  righ- 
teous men  which  had  taken  place  in 
the  world.  He  therefore  selected  one 
from  the  first  book  in  the  Old  Testa- 
ment, and  one  from  the  last  book,  as 
tlie  books  were  arranged  by  the  Jews. 
The  last  book  in  order,  according  to 
the  Jews'  arrangement,  is  the  second 
of   Chronicles.      In   that  book    (24 : 

VOL.  I.  17 


chias,    whom   ye  slew    between 
the  temple  and  the  altar. 

36  Verily  I  say  unto  you, 
All  these  things  shall  come  upon 
this  generation. 


20 — 22)  is  an  account  of  a  prophet 
named  Zachariah,  whom,  for  his  faith- 
ful warnings,  the  people  stoned  to 
death  in  the  court  of  the  temple. 
This  instance,  probably,  was  selected 
on  account  of  its  aggravated  nature. 
It  is  objected  to  this  explanation,  that 
the  Zachariah  mentioned  in  Chroni- 
cles was  the  son  of  Jehoiada;  while 
the  one  whom  Jesus  mentioned,  is 
called  son  of  Barachias.  This  diffi- 
culty may  be  removed  by  the  fact,  that 
among  the  Jews,  the  same  person  fre- 
quently bore  more  names  than  one. 
Jehoiada  may  also  have  had  the  name 
Barachias.  Another  explanation  of 
the  passage  is,  that  some  time  before 
the  date  at  which  Jesus  was  speaking, 
there  was,  probably,  a  very  pious  man, 
of  the  name  here  mentioned,  put  to 
death ;  the  knowledge  of  which  was 
possessed  among  the  Jews,  but  which 
has  not  come  down  to  our  times. 
Without  being  able  to  decide  defi- 
nitely on  this  topic,  it  may  be  suffi- 
cient to  know  what  the  design  of 
Jesus  was ;  namely,  to  bring  distinct- 
ly before  the  mind  the  numerous  in- 
stances of  bloodshed  for  righteousness' 
sake  from  the  commencement  of  time 
to  this  day. 

36.  Upon  this  generation.  In  about 
forty  years  after  Jesus  thus  spoke,  Je- 
rusalem was  destroyed  and  the  nation 
broken  up,  with  immense  slaughter 
and  suff'ering.  Guilt  had  been  accu- 
mulating from  age  to  age  ;  the  genera- 
tion that  would  put  Jesus  to  death 
and  persecute  and  slay  his  apostles, 
would  be  the  most  criminal  of  any, 
and  would  receive  the  sorest  visita- 
tion of  divine  wrath  ;  so  that  upon  this 
last  generation,  thus  burdened  with 
the  crimes  of  preceding  generations, 
would  come  the  consummation  of  di- 
vine vengeance  ;  as  if  guilt  had  been 
rolling  on  from  age  to  age,  and  attain- 
ed its  height  in  this  generation,  and 
corresponding    punishment  had  been 


194 


MATTHEW. 


37  O  Jerusalem,  Jerusalem, 
thou  that  killest  the  prophets, 
and  stonest  them  which  are  sent 
unto  thee,  how  often  would  I 
have  gathered  thy  children  to- 
gether, even  as  a  hen  gathereth 
her  chickens  under  her  wings, 
and  ye  would  not ! 

38  Behold,  your  house  is  left 
unto  you  desolate. 

39  For  I  say  unto  you,  Ye 
shall  not  see  me  henceforth,  till 
ye  shall  say,  Blessed  is  he  that 
cometh  in  the  name  of  the  Lord. 

prepared,   which,   in   all    its    height, 
would  be  suffered  by  this  generation. 

37.  Affected  by  the  prospect  of 
calamity  and  ruin,  Jesus  vented  his 
grief  in  a  most  pathetic  exclamation. 

38.  Your  house;  your  habitations. 
Desolation  awaits  your  abodes.  Per- 
haps there  was  special  reference  to 
the  desolation  of  the  temple.  It  was 
the  temple  in  which  they  gloried  ;  and 
in  no  more  forcible  way  could  a  gen- 
eral desolation  be  expressed,  than  by 
selecting  the  temple  as  particularly  to 
be  laid  waste. 

39.  Blessed  is  he,  &c.  This  was 
the  exclamation  of  the  multitudes 
when  Jesus  entered  Jerusalem  (21  :  9), 
and  it  was  an  acknowledgment  of 
him  as  the  Messiah.  The  idea,  then, 
of  the  Saviour,  in  this  verse,  w^s.  Ye 
shall  not  have  my  presence  among 
you,  till  ye  acknowledge  me  as  the 
Messiah.  This  he  knew  they  never 
would  do,  so  that  his  language  amounts 
to  this,  Your  safety  depends  upon  re- 
ceiving me  as  the  Messiah ;  this  you 
are  resolved  not  to  doj  and  I  shall  de- 
part from  you.  Ye  shall  be  wholly 
rejected. 

Practical  Hints.  1.  Men's  true 
characters  are  seen  rather  in  their 
conduct  than  in  their  precepts,  v.  3. 

2.  Let  us  guard  against  a  vain  de- 
isire  for  human  applause,  vs.  5 — 11. 

3.  Humility  is  the  best  ornament, 
and  the  best  prepiiration  for  divine  re- 
jjard.  V.  12. 


CHAPTER   XXIV. 

AND  Jesus  went  out  and  de- 
parted from  the  temple  : 
and  his  disciples  came  to  him 
for  to  show  him  the  buildings 
of  the  temple. 

2  And  Jesus  said  unto  them, 
See  ye  not  all  these  things  ? 
Verily  I  say  unto  you,  There 
shall  not  be  left  here  one  stone 
upon  another  that  shall  not  be 
thrown  down. 

3  And  as  he  sat  upon  the 
mount   of  Olives,  the   disciples 


4.  Learn  the  necessity  and  value 
of  true,  vital  godliness,  as  an  inward 
principle  controlling  the  character. 

5.  Dreadful  must  be  the  conse- 
quences of  faUing  into  the  hands  of 
God  while  in  our  sins.  vs.  38,  39. 

0.  Rejection,  or  a  neglect,  of  Christ, 
as  a  Saviour,  must  ruin  the  soul. 

CHAPTER  XXIV. 

1 .  To  show  him  the  buildings  of  the 
temple.  The  temple  of  Jerusalem  was 
a  magnificent  structure,  having  such  a 
variety  of  apartments  and  such  build- 
ings connected  with  it,  as  the  religious 
service  of  the  Jews  rendered  necessary. 
By  comparing  Mark  13:  1,  and  Luke 
21  :  5,  it  will  appear  that  the  disciples 
spoke  in  admiration  of  the  temple. 
The  stones  are  particularly  mentioned, 
and  Josephus  informs  us,  that  the 
temple  was  built  of  stones,  which  were 
white  and  strong,  the  length  of  cacli 
being  twenty-five  cubits,  the  heigiit 
eight,  and  the  breadth  about  twelve. 
A  cubit  is  generally  reckoned  as  equal 
to  a  foot  and  a  half. 

2.  Thrown  down.  Josephus  relates, 
that,  after  the  city  was  taken,  the  Ro- 
man commander  gave  orders  to  de- 
molish the  entire  city  and  temple,  re- 
serving three  principal  towers  and  the 
city  wall  on  the  west  side.  The  rest  of 
the  wall  was  laid  even  with  the  ground, 
and  such  a  desolation  was  made  that 
a  person  would  hardly  believe  the  city 
had  ever  been  inhabited. 

3.  The   mount   of   Olircs.     Sec    on 


CHAPTER  XXIV. 


195 


came  unto  him,  privately,  say- 
ing, Tell  us,  when  shall  these 
things  be  ?     And  what  shall  he 

21 :  1.  This  elevation  commanded 
a  view  of  the  city  and  the  temple. 
11  Privately.  From  Mark  13 :  3,  it  ap- 
pears that  four  of  the  disciples  came 
to  make  their  inquiries.  i|  Tell  us,  &c. 
Three  inquiries  seem  to  be  proposed 
bj  the  disciples  to  Jesus:  1.  When 
will  the  prediction  be  accomplished  ? 
2.  What  will  be  the  sign  of  thy  com- 
ing ?  3.  What  will  be  the  sign  of  the 
end  of  the  world  ?  The  second  and 
third  inquiries,  however,  were,  in  the 
apprehension  of  the  disciples,  but  one. 
For  they,  probably,  like  many  of  the 
Jews,  expected  that  what  they  called 
the  end  of  the  world  would  take  place 
at  the  coming  of  the  Messiah  in  his 
royal  state.  By  the  end  of  the  world, 
they  probably  meant  some  great 
changes  in  the  present  order  of  things, 
and  the  establishment  of  a  new  order 
of  things  on  earth,  under  the  Messiah, 
after  which  he  would  enter  triumph- 
antly on  his  administration,  bringing 
all  nations  under  his  control.  Ac- 
cording to  Jewish  notions,  this  glo- 
rious terrestrial  reign,  after  a  very 
long  duration,  was  to  issue  in  the 
everlasting  celestial  reign,  when  the 
righteous  would  enjoy  consummate 
bliss,  and  the  wicked  be  consigned 
with  Satan  to  utter  misery.  In  re- 
plying to  their  inquiries,  however, 
Jesus  did  not  regard  their  errors,  ex- 
cept in  an  incidental  way,  removing 
them  by  giving  correct  information 
about  the  final  judgment  and  the  end 
cf  the  world.  The  discourse  of  our 
Saviour,  occasioned  by  these  inquiries, 
occupies  the  remainder  of  the  24th 
chapter  and  the  whole  of  the  25th. 
It  is  very  possible,  that  the  disciples 
proposed  additional  questions  to  him 
dui-ing  his  remarks;  so  that  the  dif- 
ferent divisions  of  his  discourse  might 
have  been  more  plain  to  them  than 
they  can  be  to  us.  Perhaps,  too,  we 
have  not  the  whole  of  what  he  said, 
but  only  the  most  important  portions. 
There  is  much  difficulty  in  framing 
a  correct  interpretation  of  these  two 


the  sign  of  thy  coming,  and  of 
the  end  of  the  world  1 

4   And  Jesus  answered,   and 


chapters ;  and  accordingly,  in  regard 
to  different  portions,  there  is  much 
diversity  of  opinion  on  the  question, 
whether  they  relate  to  the  Saviour's 
coming  for  the  destruction  of  Jerusa- 
lem, or  to  his  coming  for  the  final 
judgment  of  the  world.  This  diver- 
sity of  opinion  is  occasioned  by  the 
nature  of  the  language,  which  is 
highly  figurative  and  poetic;  and  by 
the  absence  of  those  definite  marks  of 
transition  which  greatly  aid  in  under- 
standing a  discourse,  and  which  the 
disciples  perhaps  perceived.  In  these 
circumstances,  it  becomes  a  person  to 
proceed  with  no  little  diffidence,  in  ex- 
pressing his  views  of  this  discourse. 
The  folloAving  appears  to  me  a  correct 
analysis.  In  vs.  4 — 28,  Jesus  informed 
the  disciples  that  the  destruction  of 
which  he  had  spoken,  was  not  to  take 
place  immediately,  but  that  various 
events  were  to  occur,  which  ought  to 
be  regarded  as  premonitory  of  that 
great  catastrophe.  In  view  of  these 
events,  he  gave  various  cautions  for 
regulating  the  conduct  of  his  follow- 
ers ;  cautions  which  v/ere  necessary, 
because,  notwithstanding  these  pre- 
liminary events,  which  could  not  but 
seem  portentous  of  ruin,  the  desolation 
of  the  city  and  temple  would  at  last 
come  suddenly  on  the  mass  of  the 
people.  Having  thus  shown  what 
would  precede  the  destruction  of  the 
city,  and  of  course  what  should  be 
regarded  as  signs  of  that  event,  he 
proceeded,  in  vs.  29 — 31,  to  describe, 
in  the  style  of  the  ancient  Hebrew 
prophets,  the  downfall  of  the  city  and 
nation  by  the  Messiah's  coming  in 
divine  providence  ;  and  to  give  assur- 
ance that  his  followers  should  be 
rescued  from  the  destruction.  In  the 
32d  verse,  he  commenced  an  exhorta- 
tion, enjoining  on  his  disciples  to  no- 
tice the  preliminary  events,  and  to 
take  seasonable  warning ;  inasmuch 
as  the  precise  day  of  the  destruction 
was  not  to  be  revealed,  and  on  the 
great  mass  of  the  nation  it  would  come 


196 


MATTHEW. 


said  unto  them,  Take  heed  that 
no  man  deceive  you. 

5  For  many  shall  come  in 
my  name,  saying,  I  am  Christ; 
and  shall  deceive  many. 

6  And  ye  shall  hear  of  wars, 
and  rumors  of  wars  :  see  that 
ye  be  not  troubled  :  for  all  these 
things  must  come  to  pass,  but 
the  end  is  not  yet. 

7  For  nation  shall  rise  against 


unawares.  While  giving  these  in- 
junctions as  to  watchfulness,  in  view 
of  the  destruction  of  the  city,  the 
Saviour  passed  on,  insensibly  as  it 
were,  to  the  duty  of  watchfulness  in 
general,  in  respect  to  another  coming 
of  the  Son  of  man,  in  which  all  would 
be  concerned  ;  namely,  his  coming  at 
the  end  of  the  world.  To  this  the  Sa- 
viour could  easily  pass,  as  the  disciples 
had  probably,  in  their  minds,  connect- 
ed the  two  events  together ;  and  the 
proper  distinction  between  them  could 
be  happily  made  by  the  nature  of  his 
exhortations,  those  which  related  to 
the  latter  being  of  a  more  general 
character.  The  exhortation  thus  en- 
larged, and  leading  onward  to  the 
final  coming  of  the  Messiah,  extends 
to  the  30th  verse  of  the  25th  chapter; 
and  then  commences  a  description  of 
the  general  judgment  of  the  world, 
the  closing  of  the  present  dispensation, 
and  the  entering  of  all  men  on  the 
endless  retributions,  for  bliss  or  for 
woe,  of  the  future  world. 

Thus  he  replied  to  all  the  inquiries 
of  his  disciples.  His  replies  were 
eminently  practical,  without  indul- 
ging the  curiosity  of  his  disciples. 
Hence  he  said  nothing  specific  in  re- 
spect to  the  continuance  of  the  world 
after  the  coming  of  the  Messiah  to  de- 
stroy Jerusalem.  But  by  his  contin- 
ued and  repeated  exhortations,  he  let 
them  know  that,  at  the  appointed  pe- 
riod, there  will  come  an  end  of  the 
world,  for  which  they  ought  to  be  pre- 
pared, so  as  to  render  up  their  account. 
But  ichen  this  end   would  be,  it  was 


nation,  and  kingdom  against 
kingdom  :  and  there  shall  be 
famines,  and  pestilences,  and 
earthquakes,  in  divers  places. 

8  All  these  are  the  beginning 
of  sorrows. 

9  Then  shall  they  deliver 
you  up  to  be  afflicted,  and  shall 
kill  you  :  and  ye  shall  be  hated 
of  all  nations  for  my  name's 
sake. 


not  necessary  for  them,  nor  for  any 
men,  to  know,  since,  as  to  all  practical 
purposes,  the  day  of  one's  death  is  as 
important  to  him  as  the  day  of  the 
world's  dissolution. 

5.  In  my  name;  assuming  my  dig- 
nity. II  Saying,  I  avi  Christ;  pre- 
tending to  be  the  Messiah.  Many, 
accordingly,  did  pretend  to  be  the 
Messiah,  between  the  death  of  Jesus 
and  the  destruction  of  Jerusalem. 
They  were  deceivers,  whose  objects 
were  solely  selfish  and  worldly  ;  ex- 
citing among  the  people  the  spirit  of 
insurrection,  and  provoking  the  vio- 
lent interference  of  the  Roman  power. 

G.  Wars,  and  rumors  of  tears.  For 
some  time  before  the  destruction  of 
Jerusalem,  the  land  of  Palestine  and 
the  surrounding  regions  were  in  much 
military  commotion.  1|  The  end  ;  the 
end  of  the  Jewish  state. 

7.  Kution  shall  rise,  &c.  The  par- 
ticulars specified  in  this  verse  are 
images  of  troublesome  times.  There 
were  also  many  civil  disturbances  both 
in  and  around  Palestine  at  the  time 
spoken  of  There  were  also  distress- 
ing famines  ;  twice  in  Rome,  once  in 
Greece,  and  once  in  Palestine.  Pes- 
tilences are  a  frequent  accompaniment 
of  famines.  Some  remarkable  earth- 
quakes are  also  recorded  as  having 
taken  place  a  few  years  before  the  de- 
struction of  Jerusalem. 

9.  Hated  of  all  nations ;  very  gen- 
erally hated,  not  only  by  Jews,  but 
also  by  the  Gentiles.  The  troubles 
peculiar  to  the  Saviour's  followers  are 
here  mentioned. 


CHAPTER  XXIV. 


ly; 


10  And  then  shall  many  be 
offended,  and  shall  betray  one 
another,  and  shall  hate  one 
another. 

11  And  many  false  prophets 
shall  rise,  and  shall  deceive 
many. 

12  And  because  iniquity 
shall  abound,  the  love  of  many 
shall  wax  cold. 

13  But  he  that  shall  endure 


10.  Be  offended ;  he  induced  to  re- 
nounce their  professed  attachment  to 
me,  and  become  hostile  to  my  true 
followers. 

11.  False  prophets:  pretended  re- 
ligious teachers. 

12.  Iniquity  —  the  love  of  many,  &c. 
The  great  prevalence  of  impiety  short- 
ly before  the  destruction  of  Jerusalem, 
and  the  cruel  treatment  which  the 
adversaries  of  the  Messiah's  followers 
would  exercise  towards  them,  would, 
the  Saviour  predicted,  chill  mutual 
love,  make  men  more  anxious  about 
tiieir  own  safety  than  about  the  good 
of  others,  and  cool  their  love  to  their 
Master.  Iniquity  did  indeed  attain  a 
fearful  height  among  the  Jews  just 
before  the  destruction  of  their  city. 

13.  Unto  the  end;  that  is,  of  his 
life.  It  was  also  true  that  the  perse- 
cutions and  calamities  which  the  fol- 
lowers of  Christ  would  suffer  in  con- 
sequence of  their  attachment  to  him 
would  furnish  a  severe  test  of  their 
characters  ;  and  if  they  should  abide 
this  trial,  and  maintain  their  Chris- 
tian integrit}^^  to  the  end  of  these  suffer- 
ings, they  would  have  very  satisfac- 
tory evidence  of  true  love  to  Christ  and 
affinal  salvation.  The  sufferings  of 
many,  too,  would  end  only  with  their 
lives.  II  Endure;  that  is,  in  attach- 
ment to  me.  Such  a  person  would 
certainly  enjoy  salvation,  while  apos- 
tates would  fail  of  eternal  life.  See 
10 :  22. 

14.  This  gospel  of  the  kingdom  ;  the 
announcement  of  the  Messiah's  reign, 
and  the  doctrines  of  his  religion.  See 
on  4  :  23.     H  In  all  the  toorld ;  very 

17* 


unto  the  end,  the  same  shall 
be  saved. 

14  And  this  gospel  of  the 
kingdom  shall  be  preached  in 
all  the  world,  for  a  witness  unto 
all  nations ;  and  then  shall  the 
end  come. 

15  When  ye,  therefore,  shall 
see  the  abomination  of  desola- 
tion, spoken  of  by  Daniel  the 
prophet,  stand  in  the  holy  place, 

extensively,  throughout  Palestine,  the 
neighboring  regions,  and  the  Roman 
empire  in  general.  This  expression 
was  frequently  used  to  denote  the 
Roman  empire.  There  is  satisfactory 
evidence,  that  some  years  before  the 
destruction  of  Jerusalem,  the  gospel 
was  preached  in  all  the  countries 
around  Palestine ;  in  Egypt,  Ethiopia, 
and  other  parts  of  Africa;  very  ex- 
tensively in  Asia,  and  in  various  parts 
of  Europe.  1|  For  a  witness  to  all  na- 
tions ;  so  that  testimony  to  the  truth 
may  be  very  extensively  borne.  1|  The 
end;  that  is,  of  the  Jewish  state. 

15.  The  abomination  of  desolation ; 
the  desolating  abomination,  or  the 
abominable  destroyer.  The  Roman 
army  was  meant,  by  which  Jerusalem 
and  the  temple  were  to  be  destroyed. 
Compare  Luke  21  :  20.  This  name 
was  given  to  it  on  account  of  its  being 
a  heathen  army,  invading  the  soil,  and 
destroying  the  building,  which  had 
been  regarded  as  peculiarly  sacred. 
11  By  Daniel  the  jyrophet ;  Dan.  9  : 
26,  27.  II  In  the  holy  place.  The 
country  of  Palestine  was  soraetimes 
called  holy,  because  it  was  inhabited 
by  the  people  whom  the  Lord  had  set 
apart  for  himself;  but  more  particu- 
larly the  city  Jerusalem  and  the  coun- 
try around  it  were  called  holy,  on  ac- 
count of  the  temple's  being  situated 
in  Jerusalem.  The  immediate  vicini- 
ty of  Jerusalem  was  probably  meant 
by  our  Lord.  In  this  verse,  he  began 
to  give  his  disciples  special  directions 
respecting  their  conduct  when  they 
should  see  the  Roman  army  encamped 
near  Jerusalem.     Instead  of  the   ex- 


198 


MATTHEW. 


(whoso  readeth,  let  him  under- 
stand :) 

16  Then  let  them  which  be 
in  Judea  flee  into  the  moun- 
tains : 

17  Let  him  which  is  on  the 
house-top  not  come  down  to  take 
any  thing  out  of  his  house  : 

18  Neither  let  him  which  is 
in  the  field  return  back  to  take 
his  clothes. 

pression  hohjjAace,  Mark  (13 :  14)  uses 
the  more  general  expression  "  where 
it  ought  not."  11  Whoso  readeth,  &c. 
This  clause,  in  a  parenthesis,  appears 
to  have  been  thrown  in  by  the  evan- 
gelist, so  as  to  excite  the  readers  of 
his  times  to  greater  attention.  It  was 
important  that  each  one  should  par- 
ticularly note  this  commencement  of 
certain  ruin  to  the  city,  so  that  he 
might  take  suitable  and  seasonable 
measures  for  escape. 

16.  Into  the  mountains ;  the  moun- 
tainous tracts  in  the  vicinity  of  Judea. 
In  these  ridges  of  mountains  there 
were  extensive  caverns,  affording  a 
safe  retreat.  When  the  Romans,  at 
an  early  period  of  the  war,  were  besieg- 
ing Jerusalem,  a  favorable  opportunity 
presented  for  taking  it,  by  some  of  the 
people  within  opening  the  gates.  But 
the  Roman  general,  suspecting  the 
designs  of  the  people,  unexpectedly 
withdrew  from  the  city.  The  Chris- 
tians in  the  city  and  other  prudent 
citizens  took  warning  and  fled  to  Pella 
and  to  other  places  beyond  the  Jor- 
dan. In  besieging  the  city,  Titus  at 
first  encamped  at  so  great  a  distance 
from  it,  as  was  favorable  to  the  escape 
of  those  who  desired  to  flee.  He  per- 
mitted those  who  wished  to  escape  to 
pass  through  his  camp  and  go  wher- 
ever they  chose. 

17.  It  would  be  requisite  to  make 
all  possible  haste  in  fleeing  from  the 
scene  of  danger.  On  the  house-top. 
The  roofs  of  houses  in  Palestine  were 
nearly  flat,  and  afforded  a  suitable 
place  for  taking  a  view  of  what  might 
ks  passing.     Such   a  place  would  be 


19  And  woe  unto  them  that 
are  with  child,  and  to  them  that 
give  suck  in  those  days  ! 

20  But  pray  ye  that  your 
flight  be  not  in  the  winter,  nei- 
ther on  the  Sabbath-day : 

21  For  then  shall  be  great 
tribulation,  such  as  was  not 
since  the  beginning  of  the 
world  to  this  time,  no,  nor  ever 
shall  be. 


frequently  resorted  to,  when  an  in- 
vading army  was  near.  H  JVot  come 
daion.  The  steps  leading  to  the  roof 
of  a  house  were  on  the  outside.  It  was 
also  possible  to  pass  from  house  to 
house  on  the  roofs,  till  a  person  should 
arrive  at  the  city  wall.  Thus,  in  or- 
der to  escape,  there  was  no  need  of 
coming  down  into  the  house.  The 
Saviour  directed,  that  his  foUov/ers 
should  make  their  escape  as  soon  as 
possible,  without  losing  any  time  in 
collecting  their  goods. 

18.  To  take  his  clothes.  Should  a 
person  be  laboring  in  the  field  without 
his  full  dress,  let  him  not  return  to  his 
house,  lest  lie  should  be  overtaken  by 
the  enemy,  or  be  shut  up  in  the  city 
Let  him  flee  at  once. 

20.  In  the  winter.  The  wintry  sea- 
son in  Palestine  was  peculiarly  un- 
favorable for  travelling.  The  roads 
were  in  a  bad  condition,  and  storms 
were  very  frequent.  |1  On  the  Sab- 
bath-day. A  person  attempting  to  flee 
would  be  more  easily  detected  on  the 
Sabbath,  and  the  Jews  might  prevent 
his  escape.  Many,  too,  might  be  hin- 
dered from  fleeing,  by  a  superstitious 
reverence  for  the  Jewish  Sabbath  ;  or 
by  applying  to  the  Cliristian  Sabbath 
some  of  the  superstitious  views  in 
which,  as  Jews,  they  had  been  edu- 
cated. 

21.  Great  tribulation.  The  troubles 
experienced  by  the  Jews  during  the 
siege  by  tlie  Roman  army  were  alto- 
gether unexampled.  Josephus,  the 
Jewish  historian,  remarks,  that  if  the 
misfortunes  of  all  men,  from  the  be- 
ginning of  the  world,  should  be  com- 


CHAPTER  XXIV. 


199 


22  And  except  those  days 
should  be  shortened, there  should 
no  flesh  be  saved :  but  for  the 
elect's  sake  those  days  shall  be 
shortened. 

23  Then  if  any  man  shall  say 
unto  you,  Lo,  here  is  Christ,  or 
there,  believe  it  not. 

24  For  there  shall  arise  false 
Christs,  and  false  prophets,  and 
shall  show  great  signs  and  won- 
ders ;  insomuch  that,  if  it  icere 
possible,  they  shall  deceive  the 
verv  elect. 


pared  with  those  of  the   Jews,  they 
would  appear  far  inferior. 

22.  Shortened.  The  time  occupied 
in  the  siege  and  destruction  of  the  city 
would  be  made  comparatively  short. 
Jerusalem  possessed  great  advantages 
for  defence  against  a  besieging  army ; 
and  a  protracted  siege  would  natural- 
ly be  expected.  But  divine  provi- 
dence would  order  otherwise.  And 
accordingly,  when  the  city  fell,  the 
commander  of  the  Roman  army  was 
struck  with  admiration  at  the  event. 
II  JVo  flesh  be  saved  ;  the  whole  nation 
would  be  cut  off.  Such  were  the  suf- 
ferings by  famine  and  intestine  com- 
motions, that  had  the  time  been  pro- 
tracted, there  would  have  been  an 
entire  destruction.  1|  For  the  elect's 
sake;  for  the  sake  of  Christians,  cho- 
sen and  beloved  of  God.  While  war 
should  be  raging  in  the  country,  they 
would  necessarily  share  in  the  priva- 
tions and  dangers  incident  to  such  a 
state  of  things. 

23.  Here  is  Christ ;  here  is  the  Mes- 
siah. The  Jews  cherished  the  vain 
hope,  that  in  the  midst  of  their  trou- 
bles, the  Messiah  would  appear,  and 
rescue  them  from  their  enemies. 

24.  False  Christs  ;  false,  pretended 
Messiahs.  ||  False  prophets  ;  religious 
teachers  falsely  pretending  to  a  divine 
commission.  ||  Shoio  great  s/(rns ;  pre- 
tend to  perform  miracles.  The  great 
signs  would  be  "  lying  wonders." 
i|  The  very  elect ;  even  the  Christians. 

26.  He  ;  the  Messiah.     ||  Is  in  the 


25  Behold,  I  have  told  you 
before. 

26  Wherefore,  if  they  shall  say 
unto  you,  Behold,  he  is  in  the 
desert,  go  not  forth  :  Behold,  he 
is  in  the  secret  chambers,  be- 
lieve it  not. 

27  For  as  the  licrhtninsf  com- 
eth  out  of  the  east,  and  shineth 
even  unto  the  west ;  so  shall  also 
the  coming  of  the  Son  of  man  be. 

28  For  wheresoever  the  car- 
cass is,  there  will  the  eagles  be 
gathered  together. 

desert.  Some  would  give  out  word 
that  the  Messiah  was  in  the  desert, 
preparing  for  the  rescue  of  the  Jews, 
and  wishing  the  Jews  to  come  to  him 
and  join  his  forces.  ||  He  is  in  the  se- 
cret chambers ;  in  the  retired  apart- 
ments of  some  house,  with  his  confi- 
dential friends,  and  soon  to  make  his 
appearance.  Impostors  would  con- 
trive various  ways  to  draw  followers 
after  them. 

27.  All  the  pretences  just  spoken  of 
were,  the  Saviour  taught,  to  be  disre- 
garded. For  when  the  Messiah  should 
actually  come,  there  would  be  no  such 
thing  as  a  going  forth  to  meet  him ; 
there  would  be  no  messengers  to  an- 
nounce him.  But,  as  the  lightning,  in 
the  midst  of  the  darkness  and  black- 
ness of  the  storm,  suddenly  flashes  ^ 
forth,  so  amid  the  terrors  surrounding 
the  city,  would  the  Son  of  man,  on  a 
sudden,  come  in  his  vengeance.     And 

as  it  cannot  be  said  of  the  lightning.  It 
is  here,  or,  It  is  there  ;  so  will  it  be  in 
respect  to  the  Son  of  man ;  he  will 
break  forth  at  length  suddenly,  and  at 
once  make  a  wide  destruction,  before 
there  shall  be  time  scarcely  to  think 
of  what  is  taking  place. 

28.  And  as  an  eagle,  discerning  his 
prey,  darts  on  it  suddenly,  so  will  the 
Messiah  come ;  leaving  no  time  for 
any  to  announce  his  coming,  and 
leaving  no  time  then  for  escape  from 
his  vengeance.  Jesus  here  referred 
to  his  coming,  by  means  of  the  Roman 
army,  to  destroy  Jerusalem.     Under 


200 


MATTHEW. 


29  Immediately  after  the  trib- 
ulation of  those  days,  shall  the 
sun  be  darkened,  and  the  moon 
shall  not  give  her  light,  and  the 
stars  shall  fall  from  heaven,  and 
the  powers  of  the  heavens  shall 
be  shaken. 

30  And  then  shall  appear  the 
sign  of  the  Son  of  man  in  heav- 
en :  and  then  shall  all  the  tribes 


the  general  name  eagle,  the  Bible  in- 
cludes the  vulture,  a  well-known  bird 
of  prey. 

29.  Immediately  ;  very  shortly  after 
the  troubles  spoken  of,  or,  as  Mark 
says  (13:  24),  in  those  days.  \\  Shall 
the  sun  be  darkened,  &c.  This  lan- 
guage is  strikingly  similar  to  that 
which  the  Hebrew  prophets  were  in 
the  habit  of  using,  when  they  predict- 
ed or  described  such  signal  calamities 
as  the  overthrow  of  a  city  or  of  a  na- 
tion. In  their  boldly  figurative  mode  of 
speaking,  they  represent  the  heavens 
and  the  earth  as  in  commotion,  and 
all  nature  as  reverting  to  chaos.  We 
need  not,  then,  seek  for  an  explanation 
of  each  particular,  in  such  a  descrip- 
tion ;  but  are  to  regard  the  whole  de- 
scription as  exhibiting  a  universal  ruin, 
a  crashing  of  all  the  powers  of  nature, 
such  as  would  take  place  in  the  event 
of  the  putting  out  of  the  sun  and  of 
the  moon,  of  the  falling  down  of  the 
^  stars,  even  of  all  the  heavenly  host. 
II  Poicers  of  the  heavens ;  the  host  of 
heaven,  the  heavenly  luminaries,  as  in 
Gen.  2:1.  The  phrase  seems  to  be 
here  employed  as  summing  up  the 
several  particulars  mentioned  just  be- 
fore. For  the  use  of  similar  figures,  to 
express  overwhelming  calamities  and 
universal  changes,  see  Is.  13 :  10, 
where  the  fall  of  the  city  of  Babylon 
was  predicted,  and  its  ruin  likened  to 
the  state  of  things  which  would  follow 
the  darkening  of  the  sun  and  moon, 
and  the  ceasing  of  the  stars  of  heaven 
to  shine.  See  also  Is.  24  :  23.  34  :  4  ; 
also  Ezek.  32:  7,  where  calamities  to 
fall  on  Egypt  are  predicted.  See  also 
Amos  8:0;  and  Joel  2  :  28— 31,  com- 
pared with  Acts  2  :  17—20. 


of  the  earth  mourn,  and  they  shall 
see  the  Son  of  man  coming  in  the 
clouds  of  heaven,  with  power  and 
great  glory. 

31  And  he  shall  send  his 
angels  with  a  great  sound  of  a 
trumpet;  and  they  shall  gather 
together  his  elect  from  the  four 
winds,  from  one  end  of  heaven 
to  the  other. 


30.  Shall  appear  the  sign  of  the 
Son  of  man;  the  Messiah  will  reveal 
himself  (see  Luke  17  :  30) ;  will  show 
publicly  and  clearly  that  he  has  come. 
There  shall  be  a  proof  that  he  has 
come.  II  Tribes  of  the  earth;  more 
properly,  tribes  of  the  land;  the  Jews, 
the  unbelieving  Jews.  ||  The  Son  of 
man  coming;  that  is,  by  the  instru- 
mentality of  the  Roman  army  to  de- 
stroy Jerusalem.  When  God  inter- 
poses, by  whatever  means,  for  the 
rescue  of  his  people  and  the  overthrow 
of  his  foes,  similar  language  is  em- 
ployed to  express  his  interposition. 
See  Deut.  33:  26.  Ps.  18:  9—11. 
Is.  19:  1.  II  They  shall  see.  The  at- 
tending events  will  show  that  the  Mes- 
siah has  come. 

31.  And  he  shall  send  his  angels. 
Angels  are  spoken  of  as  the  ministers 
of  divine  providence,  the  instruments 
by  which  God  accomplishes  his  pur- 
poses. See  Ps.  34:  7.  91:  11,  12. 
II  With  a  great  sound  of  a  trumpet. 
The  language  is  metaphorical.  The 
angels  are  spoken  of  as  accomplishing 
the  purposes  of  God  in  respect  to  the 
deliverance  of  his  people ;  and,  to 
complete  the  figure,  they  are  furnished 
with  trumpets,  so  as  to  awaken  atten- 
tion, and  to  make  known,  and  summon 
to,  a  place  of  safety.  |j  His  elect ;  his 
chosen  people,  the  followers  of  Christ 
Those  of  them  who  lived  in  Jerusa- 
lem and  the  vicinity  would  be  made 
special  objects  of  divine  protection  in 
this  season  of  peril ;  by  taking  timely 
warning,  and  fleeing  to  the  mountains 
(v.  16),  under  the  divine  care  they 
would  be  safe.  ||  From  the  four  icinds, 
from  one  end,  &c. ;  that  is,  from  every 
quarter.  See  Ezek.  37:  9.  Luke  13: 29. 


CHAPTER  XXIV. 


201 


32  Now  learn  a  parable  of 
the  fig-tree :  When  his  branch 
is  yet  tender,  and  putteth  forth 
leaves,  ye  know  that  summer  is 
nigh. 

33  So  likewise  ye,  when  ye 
shall  see  all  these  things,  know 
that  it  is  near,  even  at  the  doors. 

34  Verily  I  say  unto  you, 
This  generation  shall  not  pass, 
till  all  these  things  be  ful- 
filled. 

35  Heaven  and  earth  shall 
pass  away,  but  my  words  shall 
not  pass  away. 

36  But  of  that  day  and  hour 

32.  A  parable;  instruction  by  way 
of  resemblance.  The  Saviour  was 
now  on  the  mount  of  Olives,  which 
abounded  with  fig-trees  as  well  as 
with  olives. 

33.  These  things ;  particularly  the 
things   spoken   of  in   vs.   5 — 12,  24. 

Lit  is  near  ;  the  ruin  predicted  in  v.  2. 
uke  (21  :  28)  says,  *'  your  redemption 
draweth  nigh;''  that  is, the  deliverance 
of  Christians  from  the  persecutions  of 
the  Jews.  This  would  be  connected 
with  the  overthrow  of  their  city.  In 
V.  31,  Luke  also  says,  ''  the  kingdom 
of  God  is  nigh  at  hand ;  "  that  is,  the 
Messiah's  reign  will  then  be  establish- 
ed, the  new  dispensation  will  have 
triumphed  over  its  deadly  foes,  and 
the  Messiah  will  reign  gloriously  in 
the  extension  of  his  cause. 

34.  This  generation,  &,c.  The  de- 
struction of  Jerusalem  and  of  the  Jew- 
ish state,  happened  about  forty  years 
from  the  time  the  Saviour  was  speak- 
ing this  prophecy  ;  so  that  many  who 
were  then  alive,  and  were  daily  seeing 
the  temple  in  its  glory,  lived  to  be- 
hold its  desolation,  and  to  experience 
the  calamities  connected  with  its  de- 
struction. 

35.  Heaven  and  earth ;  the  visible 
creation.  Though  this  visible  creation 
shall  perish  (2  Pet.  3 :  7,  10),  yet  my 
predictions  shall  stand ;  a  strong  asser- 


knoweth  no  man,  no,  not  the 
angels  of  heaven,  but  my  Father 
only. 

37  But  as  the  days  of  Noe 
wei'e,  so  shall  also  the  coming 
of  the  Son  of  man  be. 

38  For,  as  in  the  days  that 
were  before  the  flood,  they  were 
eating  and  drinking,  marrying 
and  giving  in  marriage,  until 
the  day  that  Noe  entered  into 
the  ark, 

39  And  knew  not,  until  the 
flood  came  and  took  them  all 
away ;  so  shall  also  the  coming 
of  the  Son  of  man  be. 


tion  of  the  certainty  of  the  events  pre- 
dicted.    Compare  5 :  18. 

36.  Of  that  day  and  hour,  &c. ;  of 
the  precise  day  (compare  v.  50)  no  one 
but  God  knows.  General  informa- 
tion was  given,  namely,  that  the  time 
would  be  during  the  lives  of  some  then 
living ;  but  a  more  particular  designa- 
tion was  withholden.  Mark  (13:  32) 
says,  "  Of  that  day  and  that  hour 
knoweth  no  man,  no,  not  the  angels 
Avhich  are  in  heaven,  neither  the  Son, 
but  the  Father."  Jesus  here  probably 
spoke  of  himself,  in  his  capacity  as  a 
prophet,  authorized  to  communicate 
the  will  of  God ;  he  spoke  in  respect 
to  his  human  nature. 

37.  The  days  ofJVoe  ;  the  time  when 
Noah  lived,  particularly  just  before 
the  flood.     See  Gen.  6" :  5—7. 

38.  Eating  and  drinking,  &c. ;  re 
gardless  of  the  calamity  which  await- 
ed them. 

39.  KnexD  not ;  considered  not,  were 
inattentive  to  the  warnings  of  God. 
Thus  it  would  be,  the  Saviour  said,  at 
the  time  when  he  should  come  to  fx- 
ecute  vengeance  on  the  Jews.  And 
thus  it  was ;  for  though  calamities 
were  thickening  around  them,  and  the 
Roman  army  was  drawing  nearer  and 
nearer,  multitudes  of  the  Jews  were 
cherishing  the  vain  confidence,  that 
these  very  troubles  were   assurances 


202 


MATTHEW. 


40  Then  shall  two  be  in  the 
field ;  the  one  shall  be  taken, 
and  the  other  left. 

41  Two  zDoiuen  slmll  he  grind- 
ing at  the  mill ;  the  one  shall  be 
taken,  and  the  other  left. 

42  Watch,  therefore;  for  ye 
know  not  what  hour  your  Lord 
doth  come. 

43  But  know  this,  that  if 
the  good  man  of  the  house 
had  known   in  what  watch  the 

of  the  speedy  coming  of  the  Messiah  as 
their  conquering  prince,  and  that  deliv- 
erance would  arise  to  them  by  his  sud- 
den appearing  to  rout  the  Roman  array. 

40,  41.  Some  would  still  be  en- 
gaged in  the  ordinary  affairs  of  life, 
not  expecting  the  final  calamity  which 
awaited  them ;  and  while  thus  occu- 
pied, sudden  destruction  would  come 
on  them,  so  that  scarcely  any  would 
escape.  Two  might  be  together  in  a 
field ;  but  so  unexpected  and  so  gen- 
eral would  be  the  calamity,  that  only 
one  of  them  would  escape.  So  of  two 
grinding  at  a  mill.  Women.  Mills 
were  among  the  Hebrews  driven  by 
tiie  hand ;  and  two  persons,  generally 
women,  were  employed  in  the  opera- 
tion. The  mill  consisted  of  two  cir- 
cular stones ;  the  lower  one  having 
a  slight  elevation  in  the  centre,  the 
upper,  in  order  to  fit  to  the  lower, 
being  slightly  hollowed.  In  the  mid- 
dle of  the  upper  was  a  hole,  into  which 
the  grain  was  put.  To  the  upper  a 
handle  was  attached,  by  which  it  was 
turned  round ;  one  person  pushing  it 
half-way,  and  the  other  pulling  it 
wholly  round.    Compare  Luke  17 :  35. 

42.  Ye  knoio  not,  &c.  Since  no 
information  could  be  given  of  the  pre- 
cise hour  when  judgment  upon  the 
nation  would  be  consummated,  it  was 
incumbent  on  all  to  be  in  a  waiting 
posture,  to  take  seasonable  warning, 
and  to  be  habitually  ready.  The  Sa- 
viour so  shaped  his  language  here,  as 
to  make  it  applicable  at  all  times,  and 
to  all  men,  and  thus  prepared  the 
minds  of  his  hearers  for  exhortations 


thief  would  come,  he  would 
have  watched,  and  would  not 
have  suffered  his  house  to  be 
broken  up. 

44  Therefore,  be  ye  also 
ready  ;  for  in  such  an  hour  as  ye 
think  not,  the  Son  of  man  cometh. 

45  Who,  then,  is  a  faithful 
and  wise  servant,  whom  his  lord 
hath  made  ruler  over  his  house- 
hold, to  give  them  meat  in  due 
season  1 


which  have  particular  respect  to  each 
one's  end  of  life,  and  each  one's  be- 
ing called  to  judgment ;  and  thus  he 
passed  on,  in  his  discourse,  to  give  in- 
formation respecting  the  general  judg- 
ment at  the  end  of  the  world. 

43,  44.  The  Saviour  first  noticed,  in 
the  way  of  illustration,  that  if  a  mas- 
ter of  a  family  knew  the  particular 
time  at  which  a  thief  would  come,  he 
would  put  himself  in  readiness.  But 
since  no  information  is  given,  as  to 
the  precise  time  of  the  Lord's  coming, 
either  for  the  destruction  of  Jerusalem, 
or  for  the  end  of  the  world,  or  (which 
to  each  individual  is,  for  all  practical 
purposes,  the  same)  for  calling  each 
one  to  his  account,  it  is  incumbent  on 
each  to  be  habitually  in  a  watchful 
frame  of  mind ;  lest  the  Lord  should 
come  when  the  person  was  off  his 
guard.  Good  man  of  the  house;  an 
old  expression  for  head  of  the  famibj, 
or  ')naster  of  the  house.  \\  In  lohtt 
%Datch.  The  night  was  divided  into 
four  watches.  See  on  14  :  25.  ||  House 
to  he  broken  up.     See  on  6  :  19. 

45.  The  Saviour  next  inculcated 
diligence  in  duty,  and  watchfulness, 
by  noticing  the  manner  in  which  a 
servant  would  be  treated  by  his  mas- 
ter who  had  entrusted  him  with  a 
particular  charge.  Wlio  then  is,  &c. 
This  question  is  equivalent  to  the 
expression  If  a  servant  is  faithful  and 
wise.  See  a  similar  expression  in 
James  3:  13.  Deut.  20 :  5.  \\His 
lord  hath  made  ruler;  to  whom  his 
master  hath  given  authority  as  a  su- 
perintendent, to  direct  the  other  ser- 


CHAPTER  XXV. 


203 


46  Blessed  is  that  servant, 
whom  his  lord,  when  he  cometh, 
shall  find  so  doing. 

47  Verily  I  say  unto  you, 
That  he  shall  make  him  ruler 
over  all  his  goods. 

48  But  and  if  that  evil  ser- 
vant shall  say  in  his  heart,  My 
\ord  delayeth  his  coming  ; 

49  And  shall  begin  to  smite 
his  fellow-servants,  and  to  eat 
and  drink  with  the  drunken  : 

50  The  lord  of  that  servant 

vants.  II  His  household ;  family  of 
servants.  When  there  was  a  number 
of  servants  in  a  family,  one  was  se- 
lected to  have  charge  over  the  rest. 
A  peculiar  responsibility  thus  rested 
on  him ;  and  it  became  him  to  be 
prudent  and  watchful.  ||  To  give 
them  meat;  to  furnish  provisions. 

4G.  So  doing;  intent  on  the  busi- 
ness entrusted  to  him.  ||  Blessed; 
happy.     His  master  will  honor  him. 

47.  Ruler  over  all  his  goods ;  put 
into  his  charge  all  his  affairs.  Com- 
pare Gen.  24  :  2.  Such  a  servant 
would  be  promoted  to  a  more  honora- 
ble station.  Having  conducted  prop- 
erly in  the  charge  of  steward  of  the 
servants,  so  as  to  furnish  them  sea- 
sonably with  provisions,  he  would  be 
promoted  to  the  higher  office  of  a 
general  superintendence  over  his 
master's  affairs.  Thus  watchfulness 
in  spiritual  concerns  will  be  approved 
by  our  heavenly  Master,  and  will  se- 
cure to  us  his  continued  and  increased 
favor. 

48.  Evil  servant.  But  should  a 
servant  thus  entrusted  prove  himself 
bad,  and  neglect  his  master's  orders, 
and  abuse  his  office,  he  would  surely 
be  detected,  and  consigned  to  merited 
punishment. 

51.  Cut  him  asunder;  severely 
punish  him.  This  manner  of  speak- 
ing was  drawn  from  a  mode  of  pun- 
ishment which  was  practised  in  some 
Eastern  nations.  Different  parts  of 
the  body  were  cutoff,  as,  for  instance, 
the  lefl  hand  and  the  right  foot ;  or 


shall  come  in  a  day  when  he 
looketh  not  for  liim,  and  in  an 
hour  that  he  is  not  aware  of, 

51  And  shall  cut  him  asun- 
der, and  appoint  liini  his  por- 
tion with  the  hypocrites  ;  there 
shall  be  weeping,  and  gnashing 
of  teeth. 

CHAPTER   XXV. 

THEN  shall  the  kingdom  of 
heaven  be  likened  unto  ten 
virgins,  which  took  their  lamps, 


the  right  hand  and  the  left  foot ;  or 
both  feet  and  hands  were  cut  off  at 
the  joints.  1|  The  hypocrites  ;  those 
servants  who  have  been  detected  as 
unfaithful,  as  merely  pretending  to 
render  service,  but  being  in  reality  un- 
worthy of  confidence,  and  therefore 
consigned  to  punishment.  ||  Gnash- 
ing of  teeth;  extreme  anguish. 

Reflection.  Let  us  all  be  im- 
pressed with  the  need  of  constant 
watchfulness,  and  habitual  readiness 
for  the  coming  of  our  Lord.  Wheth- 
er we  are  in  public  life,  or  private, 
we  have  a  trust  committed  to  us ; 
and  it  is  only  by  being  habitually  oc 
cupied  in  our  duties,  that  we  shall  be 
ready  for  our  Lord's  approach.  We 
do  not,  indeed,  now  expect  the  speedy 
dissolution  of  the  world;  but  we  are 
all  exposed  at  every  moment  to  death ; 
and  death  is  to  each  one  as  really  the 
end  of  his  probation,  as  if  the  world 
should,  at  his  departure,  have  actu- 
ally come  to  an  end. 

CHAPTER  XXV. 

L  Then;  at  that  time,  when  the 
Messiah  shall  be  entering  upon  the 
consummation  of  his  reign.  The 
Saviour  proceeded  in  his  exhorta- 
tions, directing  his  disciples  to  the 
final  coming,  which,  as  being  the  final 
redemption  of  his  people  and  over- 
throw of  his  adversaries,  would  bo 
intimately  connected  in  his  mind  witJi 
the  coming  to  destroy  Jerusalem. 
In    the    disciples'    minds,    the    two 


^04 


MATTHEW, 


and    went    forth    to    meet   the 
bridegroom. 

2  And  five  of  them  were 
wise,  and  five  loere  foolish. 

3  They  that  were  foolish  took 
their  lamps,  and  took  no  oil 
with  them  : 

4  But  the  wise  took  oil  in 
their  vessels  with  their  lamps. 

5  While  the  bridegroom  tar- 
ried, they  all  slumbered  and 
slept. 

6  And  at  midnight  there  was 
a  cry  made.  Behold,  the  bride- 
groom Cometh :  go  ye  out  to 
meet  him. 

7  Then  all  those  virgins 
arose,  and  trimmed  their  lamps. 

8  And  the  foolish  said  unto 


events  were  probably  united  ;  and  it 
wa.s  not  material  specially  to  correct 
their  misconception,  as  the  Saviour's 
object  was  the  practical  benefit  of  his 
disciples  and  followers,  and  they 
would  soon  learn  to  distinguish  be- 
tween the  two  events.  ||  The  king- 
dom of  heaven  ;  the  Messiah's  admin- 
istration consummated ;  the  state  of 
glory.  11  To  meet  the  bridegroom. 
The  importance  of  being  habitually 
ready  for  the  coming  of  the  Lord,  is 
urged  by  an  allusion  to  the  manner 
of  performing  marriage  ceremonies 
among  the  Jews.  On  such  occasions 
a  sumptuous  feast  was  prepared,  and 
the  celebration  usually  occupied  a 
week.  The  bridegroom,  clothed  in 
the  festival-robe,  attended  by  a  com- 
pany of  young  men  of  about  his  own 
age,  with  music,  conducted  from  her 
father's  house  the  bride,  who  was  also 
accompanied  by  virgins  of  her  own 
age,  to  his  father's  house,  or  to  the 
house  where  the  nuptial  entertain- 
ment was  to  be  given.  In  case  this 
was  done  in  the  evening,  the  pro- 
cession was  furnished  with  suitable 
torches.  ||  Went  forth.  Tt  is  said  to 
have  been  the  practice  for  the  female 
friends  of  the  bride  to  go  fortii  some 
time  before  the  bridegroom  and  bride, 


the  wise.  Give  us  of  your  oil . 
for  our  lamps  are  gone  out. 

9  But  the  wise  answered, 
saying,  Not  so;  lest  there  be 
not  enough  for  us  and  you  :  but 
go  ye  rather  to  them  that  sell, 
and  buy  for  yourselves. 

10  And  while  they  went  to 
buy,  the  bridegroom  came,  and 
they  that  were  ready  went  in 
with  him  to  the  marriage :  and 
the  door  was  shut. 

11  Afterward  came  also  the 
other  virgins,  saying.  Lord, 
Lord,  open  to  us. 

12  But  he  ansjyered  and 
said.  Verily  I  say  unto  you,  I 
know  you  not. 

13  Watch,   therefore,  for  ye 


and  to  wait  for  them  at  a  proper  place. 
When  notice  was  given  that  the 
bridegroom  was  approaching,  the  fe- 
male friends  could  then  arise  to  meet 
and  join  the  procession.  Ten  was 
probably  the  usual  number  of  virgins 
who  performed  this  service  ;  some  say 
the  number  was  never  less  than  ten. 

3.  Lamps.  What  are  here  called 
lamps,  were  probably  flambeaux  or 
torches.  They  consisted  of  small 
bars  of  iron  or  brass,  inserted  into  a 
stick,  to  which  pieces  of  linen  dipped 
in  oil  were  fastened.  The  bottom  of 
the  stick  was  furnished  with  a  small 
vessel  of  brass  or  iron,  to  receive  the 
oil  that  would  flow  down  froni  the 
burning  linen. 

5.  JVhile  the  bridegroom  tarried. 
The  case  is  here  supposed,  that  some 
unexpected  delay  detained  the  bride- 
groom. 

11.  Lord,  Lord.  These  are  the 
terms  by  which  the  virgins  addressed 
the  bridegroom,  or  sent  in  a  message 
to  him  ;  equivalent  to  our  form  of  ad- 
dress. Sir,  sir. 

12.  /  knoio  you  not ;  I  acknowledge 
you  not ;  you  were  not  among  my  at- 
tendants and  friends. 

13.  This  verse  contains  the  point 
of  instruction  illustrated  by  the  para- 


CHAPTER   XXV, 


205 


know  neither  the  day  nor  the 
hour  wherein  the  Son  of  man 
cometh. 

14  ¥  ox  the  kingdom  of  heaven 
is  as  a  man  travelling  into  a  far 
country,  who  called  his  own  ser- 
vants, and  delivered  unto  them 
his   goods. 

15  And  unto  one  he  gave 
five  talents,  to  another  two,  and 
to  another  one;  to  every  man 
according  to  his  several  ability  ; 
and  straightway  took  his  journey. 

16  Then  he  that  had  received 
the  five  talents,  went  and  traded 
with  the  same,  and  made  them 
other  five  talents. 

17  And,  likewise,  he  that 
had  received  two,  he  also  gained 
other  two. 

18  But  he  that  had  received 
one,   went,    and   digged   in  the 


ble  ;  namely,  heedless  and  unwatch- 
ful  persons  will  be  rejected. 

14.  By  another  similitude,  the  Sa- 
viour showed  the  need  of  every  one's 
paying  a  diligent  and  watchful  atten- 
tion to  his  duties,  as  the  Lord's  ser- 
vant. All  will  be  called  to  an  ac- 
count, and  will  be  dealt  with  according 
to  the  manner  in  which  they  have 
regarded  the  trust  committed  to  them. 
Tke  kingdom  of  heaven;  the  future 
state  of  glory,  the  consummation  of 
the  Messiah's  administration  on  earth. 
The  manner  in  which  the  retributions 
of  eternity  will  be  awarded  is  repre- 
sented by  the  manner  in  which  a 
person  having  been  long  absent  from 
his  accustomed  residence,  and  having 
assigned  to  his  servants  certain  du- 
ties with  the  requisite  means  of  per- 
foruiing  those  duties,  called  those  ser- 
vants to  account,  and  awarded  to  each 
a  recompense  suited  to  the  conduct 
of  each.     ||  His  goods  ;  his  property. 

15.  Talents.  The  word  talent  was 
a  pecuniary  term,  like  our  word  dol- 
lar, only  it  was  of  a  much  larger 
amount.     According    to    some    esti- 

VOL.  I.  18 


earth,  and  hid  his  lord's  money. 

19  After  a  long  time,  the 
lord  of  those  servants  cometh, 
and  reckoneth  with  them. 

20  And  so  he  that  had  re- 
ceived five  talents,  came  and 
brought  other  five  talents,  say- 
ing. Lord,  thou  deliveredst  unto 
me  five  talents  ;  behold,  I  have 
gained  besides  them  five  taleqts 
more. 

21  His  lord  said  unto  him, 
Well  done,  thou  good  and  faith- 
ful servant;  thou  hast  been 
faithful  over  a  few  things,  I 
will  make  thee  ruler  over  many 
things :  enter  thou  into  the  joy 
of  thy  lord. 

22  He,  also,  that  had  re- 
ceived two  talents,  came,  and 
said.  Lord,  thou  deliveredst 
unto  me  two  talents:  behold,  I 


mates,  a  talent  was  equal  t©  fifteen 
hundred  dollars  of  our  money  ;  accord- 
ing to  others,  it  was  worth  nine  hun- 
dred or  a  thousand  dollars.  As  here 
used,  the  word  merely  signifies  a 
large  and  adequate  amount  of  prop- 
erty. None  of  the  servants  was  left 
without  the  means  of  accomplishing 
much  for  his  master ;  and  these  means 
were  proportioned  to  the  circunv 
stances  and  ability  of  each. 

19.  The  lord ;  the  master.  |1  Reck- 
oneth ;  makes  settlement. 

20.  Lord  ;  master,  or  sir. 

21.  /  icill  make  thee  ruler  over 
many  things;  I  will  give  thee  in- 
creased authority ;  I  will  promote 
thee  to  a  higher  station.  |1  Enter 
thou  into  the  joy  of  thy  lord;  enter 
upon  the  enjoyment  which  thy  mas- 
ter has  prepared  for  thee.  The  Sa- 
viour probably  meant  to  represent 
the  master  as  having  provided  a 
sumptuous  entertainment  for  his 
faithful  servants,  as  a  token  of  his 
approbation,  and  as  a  sort  of  pledge 
of  continued  enjoyment  to  be  ex- 
pected by  them. 


20G 


MATTHEW. 


have  gained    two   other   talents 
besides  them. 

23  His  lord  said  unto  him, 
Well  done,  good  and  faithful 
servant :  thou  hast  been  faithful 
over  a  few  things,  I  will  make 
thee  ruler  over  many  things : 
enter  thou  into  the  joy  of  thy 
lord. 

24  Then  he  which  had  re- 
ceived the  one  talent,  came, 
and  said,  Lord,  I  knew  thee 
that  thou  art  a  hard  man,  reap- 
ing where  thou  hast  not  sown, 
and  gathering  where  thou  hast 
not  strowed  : 

25  And  I  was  afraid,  and 
went  and  hid  thy  talent  in  the 


24.  Hard  ;  severe.  \\  Stroiced;  proh- 
ably  the  operation  of  winnoicing  was 
alluded  to.  The  grain,  after  being 
threshed,  was  thrown  up  against  the 
wind,  so  as  to  cleanse  and  separate  it 
from  the  chaff.  The  servant  accused 
his  master  of  being  so  severe  and  un- 
reasonable as  to  demand  of  his  labor- 
ers a  crop  without  having  sown  the 
seed,  and  a  heap  of  grain  without 
winnowing ;  that  is,  of  being  so  un- 
reasonable as  to  demand  certain  re- 
sults, without  having  provided  the 
requisite  means.  The  servant  em- 
ployed a  vivid,  proverbial  manner  of 
expressing  this  thought. 

25.  I  teas  afraid;  afraid  that  1  could 
not  equal  thy  expectations. 

26.  Wicked  and  slothful  servant. 
His  master  traced  his  conduct  to  its 
right  source,  an  evil  and  indolent  dis- 
position ;  not  the  lack  of  means  and 
opportunities  for  doing  as  his  master 
wished,  nor  an  expectation  on  the 
part  of  his  master  disproportionate  to 
the  means  in  his  power. 

27.  The  exchangers ;  money-chan- 
gers ;  brokers,  who  were  accustomed 
to  hire  money  and  pay  a  premium. 
II  With  usury;  with  interest.  The 
word  usury,  in  the  Bible,  does  not 
necessarily  mean  unlawful,  or  exor- 
bitant, interest.     The  servant's  very 


earth:    lo,  there  thou  hast  that 
is  thine. 

26  His  lord  answered  and 
said  unto  him.  Thou  wicked 
and  slothful  servant,  thou  knew- 
est  that  I  reap  where  I  sowed 
not,  and  gather  where  I  have 
not  strowed  : 

27  Thou  oughtest,  therefore, 
to  have  put  my  money  to  the  ex- 
changers, and  then,  at  my  com- 
ing, I  should  have  received  mine 
own,  with  usury. 

28  Take,  therefore,  the  talent 
from  him,  and  give  it  unto  him 
which  hath  ten  talents. 

29  For  unto  every  one  that 
hath  shall  be  given,  and  he  shall 


confession  conveyed  in  it  his  con- 
demnation. If  his  master  had  been 
an  unreasonable  man,  demanding  an 
altogether  disproportionate  income,  so 
that  the  servant  must  despair  of  equal- 
ling his  master's  expectations,  this  was 
no  reason  why  he  should  have  done 
nothing  at  all  with  the  money  that 
had  been  entrusted  to  him ;  it  was  no 
reason  why  he  should  have  neglected 
some  most  obvious  and  easy  methods 
of  making  his  master's  money  turn  to 
profit.  But  in  truth,  he  was  badly 
disposed  towards  his  master,  and  was 
altogether  an  indolent  servant.  The 
mention  of  exchangers,  by  whose 
means  this  servant  might  have  ren- 
dered his  master's  deposit  valuable, 
merely  shows,  in  the  application  of 
tlie  parable  to  our  spiritual  condition, 
that  no  man,  however  few  the  abilities 
bestowed  on  him,  is  destitute  of  suf- 
ficient and  ample  means  of  acceptably 
serving  God  and  coming  at  length  to 
eternal  bliss  ;  and  thus  that  no  one 
has  an  excuse  for  not  pleasing  God 
that  is  worthy  of  beinor  named. 

29.  For  every  one,  &c.  It  is  a  general 
principle  of  the  divine  government, 
that  every  one  who  has  advantages  and 
rightly  uses  them,  shall  receive  addi- 
tional advantages  ;  while  lie,  who  has 
no  advantages,  oi^  rather  neglects  to 


CHAPTER  XXV. 


207 


have  abundance  :  but  from  him 
that  hath  not  shall  be  taken  away 
even  that  which  he  hath. 

30  And  cast  ye  the  unprofit- 
able servant  into  outer  dark- 
ness :  there  shall  be  weeping, 
and  gnashing  of  teeth. 

31  When  the  Son  of  man  shall 

employ  what  he  has,  will  not  only  de- 
prive himself  of  the  happiness  which 
those  advantages  might  have  secured, 
but  is  even  in  danger  of  losing  the  ad- 
vantages themselves.  A  rich  man, 
by  sagaciously  employing  his  wealth, 
becomes  richer  still ;  a  poor  man,  de- 
spising the  slender  means  Avhich  he 
has,  and  indulging  in  indolence  and 
improvidence,  becomes  poorer  still. 
This  principle  is  of  general  applica- 
tion, both  to  temporal  things  and  to 
spiritual ;  and  ought  never  to  be  for- 
gotten in  respect  to  the  account 
which  we  must  all  give  to  our  heav- 
enly Master. 

30.  Outer  darkness  ;  extreme  wretch- 
edness. For  the  origin  of  this  manner 
of  speaking,  see  MaU.  8  :  12.  22:  13. 
The  parallel  passages  relative  to  the 
coming  of  the  Lord,  are  Mark  13:  1 — 
36.  Luke  21 :  5—36.  17 :  22—37. 

Remarks.  We  all  have  means  and 
opportunities  of  acceptably  serving 
God.  If  we  do  serve  him  by  a  right 
use  of  these  means  and  opportunities, 
he  will  bestow  his  approbation,  and 
make  us  truly  happy.  If  we  do  not 
serve  him,  we  shall  subject  ourselves 
to  certain  and  deserved  punishment, 
as  being  entirely  destitute  of  a  reason- 
able e.xcuse.  Still  further,  it  is  not 
necessary,  for  our  condemnation,  that 
we  grossl}'^  abuse  our  privileges ;  if 
we  are  unprofitable  servants,  merely 
neglecting  the  advantages  within  our 
reach,  we  shall  be  condemned.  It  is 
worthy  of  distinct  notice,  that  only  the 
negligent,  and  those  who  abuse  the 
advantages  they  enjoy,  are  inclined 
to  find  fault  with  the  Lord's  admin- 
istration ;  candid,  well-disposed,  and 
industrious  servants  of  God  find  noth- 
ing in  his  character  or  administration, 


come  in  his  glory,  and  all  the  ho- 
ly angels  with  him,  then  shall  he 
sit  upon  the  throne  of  his  glory. 
32  And  before  him  shall  be 
gathered  all  nations ;  and  he 
shall  separate  them  one  from 
another,  as  a  shepherd  divideth 
his  sheep  from  the  goats  : 


but  what  tends  to  increase  their  es- 
teem and  attachment  for  him,  and  their 
desire  still  and  forever  to  serve  him. 
If  we  are  disposed  to  censure  the 
dealings  of  God,  to  find  fault  with  his 
character  and  claims,  and  to  think  him 
a  hard  master,  the  difficulty  lies  in  our 
own  hearts;  and  a  day  is  coming, 
which  will  completely  vindicate  the 
character  and  government  of  God,  and 
which  will  cover  with  eternal  shame 
those  who  have  failed  to  serve  God,and 
have  cherished  dishonorable  thoughts 
respecting  him. 

In  view  of  the  truths  developed  in 
this  parable,  how  necessary  it  is  that 
we  be  habitually  diligent  in  the  Lord's 
service  ;  and  that  we  hold  ourselves 
in  habitual  readiness  to  give  up  our  ac- 
count !  For  to  an  account  we  shall  be 
called.  To  a  distinct  notice  of  the 
great  day  when  we  must  be  summon- 
ed to  judgment,  the  Saviour  immedi- 
ately proceeded. 

31.  In  Ids  glory;  in  majesty.  The 
Messiah  is  here  represented  as  a  king 
coming  in  royal  state.  ||  All  the  holy 
angels  icith  him.  As  kings,  on  great 
and  special  occasions,  make  their  ap- 
pearance attended  by  their  high  of- 
ficers, so  the  IMessiah  will  come  to 
judgment,  attended  by  holy  angels  as 
ministers  of  his  will.  ||  The  throne  of 
his  glory;  his  glorious  throne.  He 
will  appear  as  a  king,  to  pronounce 
judgment. 

32.  Sliecp  from  the  goats.  Sheep, 
from  their  distinctive  qualities,  are 
here  employed  as  representing  the 
righteous.  Sheep  are  considered  as 
innocent  and  cleanly  animals :  the 
word  is  elsewhere  used  to  designate 
the  truly  righteous,  the  followers  of 
Christ.     See  the  10th  chapter  of  John 


!208 


MATTHEW. 


33  And  he  shall  set  the  sheep 
on  his  right  hand,  but  the  goats 
on  the  left. 

34  Then  shall  the  king  say 
unto  them  on  his  right  hand, 
Come,  ye  blessed  of  my  Father, 
inherit  the  kingdom  prepared 
for  you  from  the  foundation  of 
the  world : 

35  For  I  was  a  hungered, 
and  ye  gave  me  meat:  I  was 
thirsty,  and  ye  gave  me  drink  ; 

I  was  a  stranger,  and  ye  took 
me  in : 

36  Naked,  and  ye  clothed 
me ;  I  was  sick,  and  ye  visited 
me :  I  was  in  prison,  and  ye 
came  unto  me. 

37  Then  shall  the  righteous 
answer  him,  saying.  Lord,  when 
saw  we  thee  a  hungered,  and 
fed  thee  ?  or  thirsty,  and  gave 
thee  drink  1 

38  When    saw    we    thee    a 

On  the  contrary,  goats  are  considered 
as  uncleanly  animals.  Among  the 
Jews,  the  terms  unclean  and  sinful 
were  of  similar  import ;  so  that  the 
word  goat  was  well  adapted  to  express 
a  iciclied  man. 

33.  Right  hand;  as  expressing  his 
approbation.  It  was  usual,  among  the 
ancients,  to  regard  the  right  hand,  or 
the  right  side,  as  indicating  favor.  To 
see  a  thing  on  the  right,  was  a  good 
omen.  So  the  left  hand  was  indicative 
of  misery,  of  bad  results. 

34.  The  king;  the  Messiah,  who 
will  act  as  judge.  John  5  :  27.  Rom. 
14  :  10.  2  Cor.  5 :  10.  ||  Inherit;  take 
possession  of.  |1  The  kingdom, ;  the 
royal  state,  the  state  of  glory  and  bliss. 
The  highest  earthly  dignity  is  not  too 
great  to  represent  the  future  recom- 
pense of  the  Saviour's  followers.  See 
Rev.    1:  6.     \[  Prepared ;    appointed. 

II  Frowt  the  foundation  of  the  icorld. 
Compare  Eph.  1:4,5. 

35    Ji  hungered,  hungry.    ||  Meat. 


stranger,  and  took    thee  in  ?    or 
naked,  and  clothed  thee  1 

39  Or  when  saw  we  thee  sick, 
or  in  prison,  and  came  unto 
thee  ? 

40  And  the  king  shall  answer 
and  say  unto  them.  Verily  I  say 
unto  you.  Inasmuch  as  ye  have 
done  it  unto  one  of  the  least  of 
these  my  brethren,  ye  have  done 
it  unto  me. 

41  Then  shall  he  say  also 
unto  them  on  the  left  hand.  De- 
part from  me,  ye  cursed,  into 
everlasting  fire,  prepared  for  the 
devil  and  his  angels  : 

42  For  I  was  a  hungered, 
and  ye  gave  me  no  meat :  1 
was  thirsty,  and  ye  gave  me  no 
drink  : 

43  I  was  a  stranger,  and  ye 
took  me  not  in :  naked,  and  ye 
clothed  me  not;  sick,  and  in 
prison,  and  ye  visited  me  not. 


The  word  meat  in  the  Bible  is  of  more 
extensive  meaning  than  among  us  at 
the  present  time.  It  signifies  food., 
and  is  applicable  to  hread,  as  well  as 
to  animal  food.  See  Gen.  40:  17. 
In  this  verse  and  in  the  following, 
Jesus  represented  himself  as  having 
been  in  various  kinds  of  distress,  and 
the  righteous  as  always  ready  to  mani- 
fest their  love  to  him. 

37—39.  The  modesty  and  humility 
of  the  truly  righteous  are  most  happily 
portrayed  here. 

40.  The  least,  &c.  Jesus  dignified 
with  the  name  of  brethren  all  his  fol- 
lowers ;  and  here  he  particularly  spoke 
of  those  who  had  been  in  lowly  and 
afflicted  circumstances,  neglected  and 
despised  by  some  men,  but  who  had 
been  relieved  by  their  more  favored 
fellow-disciples.  Compare  12  :  49,  .50 
10:40.     See  also  Prov.  19:  17. 

41.  Fire.  An  emblem  of  severe 
punishment.  1|  His  angels  ;  the  fallen 
angels  (see  2  Peter  2 :  4,  and  Jude  6), 


CHAPTER  XXVI. 


2C9 


44  Then  shall  they  also  an- 
swer him,  saying,  Lord,  when 
saw  we  thee  a  hungered,  or 
athirst,  or  a  stranger,  or  naked, 
or  sick,  or  in  prison,  and  did  not 
minister  unto  thee? 

45  Then  shall  he  answer 
them,  saying.  Verily  I  say  unto 
you.  Inasmuch  as  ye  did  it  not 
to  one  of  the  least  of  these,  ye 
did  it  not  to  me. 

46  And  these  shall  go  away 

of  whom  Satan  is  the  prince.  See 
12:24. 

44.  The  unsubmissive  and  self-con- 
fident spirit  of  the  wicked,  seeking  for 
excuses  and  exercising  self-vindica- 
tion, is  here  brought  to  view. 

4G.  Everlasting  ■punishmejtt  —  life 
eternal.  The  word  translated  everlasL- 
ing,  in  this  verse,  is  the  same,  in  the 
original,  as  the  word  translated  eternal. 
The  same  word  expresses  the  duration 
of  the  punishment  in  one  case,  as  ex- 
presses the  duration  of  life,  that  is, 
happiness,  in  the  other.  The  decisions 
of  the  day  of  judgment,  whether  for 
weal  or  for  woe,  are  irreversible,  and 
our  whole  existence,  after  that  day, 
will  be  regulated  by  the  decisions  of 
that  day.  In  view  of  such  a  judgment, 
what  manner  of  persons  ought  we  to 
be  in  all  holy  conversation  and  godli- 
ness !     See  2  Pet.  3:  10— 14. 

In  this  description  of  the  last  judg- 
ment, deeds  of  benevolence  toward  suf- 
fering followers  of  Christ  are  described 
as  securing  the  favor  of  the  judge  ;  and 
the  failure  to  have  performed  such 
deeds,  as  bringing  condemnation.  The 
fundamental  reason  of  this  is,  that  the 
performance  of  such  deeds  in  the  spirit 
which  is  hinted  at  in  vs.  37 — 39,  is  a 
proof  of  love  to  Christ ;  and  these  in- 
stances of  obedience  and  duty  are  to 
be  regarded  as  a  part  taken  for  the 
whole.  If  a  person  have  the  love  to 
Christ  which  will  prompt  him  to  such 
acts  of  benevolence,  he  has  the  love 
wiiich  will  produce  a  general  obedi- 
ence to  the  will  of  Christ ;  he  has  a 
18* 


into  everlasting  punishment :  but 
the  righteous  into  life  eternal. 

CHAPTER  XXVI. 

A  ND  it  came  to  pass,  wnen 
^-^  Jesus  had  finished  all  these 
sayings,  he  said  unto  his  dis- 
ciples, 

2  Ye  know  that  after  two 
days  is  the  feast  of  the  passover, 
and  the  Son  of  man  is  betrayed 
to  be  crucified. 


state  of  heart  which  is  acceptable  to  the 
Searcher  of  hearts.  It  is  on  this  prin- 
ciple, that  benevolent  deeds  to  the 
poor  are  elsewhere  represented  as  pe- 
culiarly acceptable  to  God.  See  Dan. 
4:27.     Luke  3:  11.  11:  41.  18:22. 

CHAPTER  XXVI. 

1.  When  Jesus  had  finished  all  these 
sayings.  It  would  seem  by  a  remark 
in  Luke  21  :  37,  38,  that,  for  a  short 
time  after  the  discourse  recorded  in  the 
two  preceding  chapters,  Jesus  occu 
pied  himself  by  day  in  teaching  in  the 
temple,  and  spent  his  nights  at  the 
mount  of  Olives,  that  is,  probably,  in 
Bethany,  which  lay  at  the  foot  of  the 
mount. 

2.  The  feast  of  the  passover.  The 
word  feast,  in  modern  use,  does  not 
answer  to  the  idea  of  the  passover.  It 
was  not  an  entertainment,  lasting  for 
an  hour  or  a  day  ;  but  was  a  religious 
celebration  of  a  most  joyful  character, 
extending  through  a  whole  week,  in 
commemoration  of  the  Hebrews'  de- 
])arture  from  the  land  of  Egypt,  and 
the  preservation  of  their  first-born  on 
the  night  when  the  first-born  of  Egypt 
were  slain.  The  name  in  English,  as 
in  Hebrew,  expresses  the  design  of  the 
celebration.  The  Lord  passed  over  the 
houses  of  the  Hebrews,  while  he  per- 
mitted death  to  enter  the  houses  of  the 
Egyptians.  See  Ex.  12th  chapter. 
The  word  festival  would  be  more  ap- 
propriate. It  was  celebrated  about  the 
time  of  our  April.  It  is  also  called 
the  feast  [festival]  of  unleavened  bread 
(see  Mark  14  : 1.  Luke  22 :  1),  because 


210 


MATTHEW. 


3  Then  assembled  together 
the  chief  priests,  and  the  scribes, 
and  the  elders  of  the  people, 
unto  the  palace  of  the  high 
priest,  who  was  called  Caia- 
phas, 

4  And  consulted  that  they 
might  take  Jesus  by  subtilty, 
and  kill   him. 

5  But  they  said,  Not  on  the 

during  the  whole  of  the  festival,  the 
people  ate  unleavened  bread.  During 
this  annual  festival,  which  was  cele- 
brated at  Jerusalem,  immense  multi- 
tudes of  Jews  thronged  the  city.  ||  Is 
betrayed;  will  be  betrayed.  The  pres- 
ent tense  is  often  used  for  the  future  ; 
besides,  on  this  occasion,  the  event 
was  just  at  hand. 

3.  The  chief  priests,  the  scribes,  and 
the  elders  of  the  people;  that  is,  the 
Sanhedrim,  the  members  of  which  were 
selected  from  those  classes  of  the  peo- 
ple. See  on  5  :  22.  ||  Palace  of  the  high 
priest;  mansion,  place  of  residence ; 
more  strictly,  that  part  of  the  build- 
ing where  large  companies  were  re- 
ceived, which  might  be  called  the  large 
hall.  \\Caiaphas.  Compare  John  11:  49. 

4.  I3y  subtilty;  by  craft,  in  some 
deceitful  way.  The  principal  men  of 
the  nation  had  often  attempted  in  vain 
to  ensnare  him.  See  22:  15,  &c. 
Luke  11:  53,  54.  Now  they  were 
consulting  not  how  they  might  en- 
snare him  in  his  conversation,  but  how 
they  might  in  a  crafty  manner  seize 
him,  and  in  some  way  secure  his  death. 

5.  Feast-day;  during  the  festival. 
The  word  day  is  not  found  in  the  origi- 
nal. Such  multitudes  of  Jews  were 
assembled  at  the  passover,  and  the  com- 
mon people  were  so  much  in  favor  of 
Jesus  (Matt.  21  :  40),  that  the  mem- 
bers of  the  Sanhedrim  feared  that  the 
people  would  be  enraged,  and  would 
excite  sedition,  if  Jesus  should  be  taken 
by  violence. 

G.  In  Bethany;  the  village  in  the 
vicinity  of  the  mount  of  Olives,  to 
which  Jesus  was  in  the  habit  of  retir- 
ing. II  Simon  the  leper  ;  a  friend,  prob- 
ably, of  Jesus,  who  had  been  cured  of 


feast-rfrt?/,  lest  there  be  an  uproar 
among  the  people. 

6  Now  when  Jesus  was  in 
Bethany,  in  the  house  of  Si- 
mon the  leper, 

7  There  came  unto  him  a 
woman,  having  an  alabaster 
box  of  very  precious  ointment, 
and  poured  it  on  his  head,  as 
he  sat  at  meat. 


leprosy.  John  informs  us  (12  :  2),  that 
Martha  was  in  attendance,  and  that 
Lazarus,  who  had  been  raised  from  the 
dead  (John,  11th  chapter),  was  one  of 
the  guests. 

7.  ./3  woman.  John  says  (12:  3), 
that  this  woman  was  Mary ;  she  was 
the  sister  of  Lazarus.  See  John  11 :  2. 
11  Alabaster.  This  was  a  species  of 
marble,  having  the  color  of  the  human 
nail.  It  was  used  in  making  vases  for 
ointments,  and  hence  any  valuable 
vase,  of  whatever  materials,  was  called 
an  alabaster  vase.  \[Box;  what  we 
should  express  by  the  word  vase. 
These  vases  often  had  long,  narrow 
necks,  with  a  seal  over  the  mouth,  so 
as  to  prevent  the  perfume  from  evapo- 
rating. Hence,  when,  in  Mark  14  :  3, 
the  woman  is  said  to  have  broken  the 
vase,  the  meaning  is,  she  broke  the 
seal,  so  as  to  pour  out  the  ointment. 
II  Very  precious;  cosWy.  In  the  original 
of  Mark  14:  3,  and  of  John  12:  3, 
there  is  a  word  which  shows  that  this 
ointment  was  of  a  genuine,  unadulter- 
ated kind.  This  would  appear  also 
from  the  vase's  being  sealed.  1|  Poured 
it  on  his  head.  John  (12 :  3)  states, 
that  the  feet  of  Jesus  were  anointed. 
Doubtless  both  the  feet  and  the  head 
were  anointed.  John  mentions  par- 
ticularly the  feet,  as  the  anointing  of 
them  was  a  signal  mark  of  affection 
and  humility.  \\Jls  he  sat  at  meat. 
The  posture  at  meals  was  not  sitting, 
but  reclining  on  one  side,  and  such  is 
the  meaning  of  the  word  translated 
sat,  in  the  original.  Chairs  and  tables 
like  ours  were  not  then  in  use  ;  couch- 
es adapted  for  reclining,  were  used  at 
meals.  These  consisted  of  three  parts, 
two  placed  lengthwise,  and  one  across 


CHAPTER  XXVI. 


211 


8  But  when  his  disciples  saw 
it,  they  had  indignation,  say- 
ing, To  what  purpose  is  this 
waste  ? 

9  For  this  ointment  might 
have  been  sold  for  much,  and 
given  to  the  poor. 

10  When  Jesus  understood 
it,    he   said    unto    them,    Why 


at  the  head, leaving  an  open  space  at 
the  foot  for  servants  to  bring  in  the 
food ;  in  the  space  tlius  enclosed  was 
what  we  should  call  the  table.  The 
guests  reclined,  at  full  length,  on  their 
left  side,  their  heads  being  towards 
the  table,  and  their  feet  extended. 
Thus,  without  disturbing  the  guests, 
the  feet  of  a  person  might  be  anoint- 
ed ;  so,  too,  could  the  head. 

8.  Fits  disciples.  Marli  says  (14  :  4), 
that  some  of  the  disciples  were  dis- 
pleased ;  and  John  (12 :  4)  says,  more 
particularly,  it  was  Judas  Iscariot,  who 
spoke  unfavorably  of  the  woman's  at- 
tention. Judas  was  probably  the  only 
one  that  spoke  ;  while  none  of  the  dis- 
ciples vindicated  Mary,  and  some, 
besides  Judas,  might  have  regarded 
the  anointing  as  quite  a  needless  act. 
Thus  all  the  disciples  might  have  si- 
lently acquiesced  in  the  unkind  remark 
of  Judas.  II  Theij  had  indignation ; 
were  greatly  displeased. 

9.  For  much.  Mark  (14  :  5)  says, 
"more  than  three  hundred  pence," 
and  John  (12:  5)  mentions  "three 
hundred  pence  "  as  the  value.  They 
doubtless  meant  the  statement  as  a 
conjectural  calculation,  without  in- 
tending to  be  accurate.  The  term 
translated  pence,  is,  in  the  singular 
number,  a  denarius,  equivalent,  some 
say,  to  fourteen  cents  of  our  money  ; 
others  say  nine  or  ten  cents ;  so  that 
the  ointment  was  estimated  as  worth 
about  thirty  or  forty  dollars  of  our 
money.  ||  Given  to  the  poor.  This 
remark,  making  a  show  of  piety,  was  a 
mere  pretence  on  the  part  of  Judas,from 
vvh'm  it  proceeded.     See  John  12:  6. 

10.  .4  good  work  ;  an  act  testifying 
her  gratitude,  affection  and  reverence 
towards  me. 


trouble  ye  the  woman?  for  she 
hath  wrought  a  good  work  upon 
me, 

11  For  ye  have  the  poor 
always  with  you ;  but  me  ye 
have  not  always, 

12  For,  in  that  she  hath 
poured  this  ointment  on  my 
body,  she  did  it  for  my  burial. 

12.  She  did  it  for  my  burial.  This 
is  the  application  which  the  Saviour 
kindly  and  solemnly  made  of  Mary's 
action  ;  as  if  he  had  said.  This  anoint- 
ing may  be  regarded  as  an  anticipation 
of  iny  body's  being  prepared  for  burial, 
as  I  am  soon  to  suffer  death.  It  was 
customary  among  the  Jews,  in  prepar- 
ing a  corpse  for  burial,  to  wrap  up  the 
body  in  linen  with  spices  and  oint- 
ments. See  John  19  :  40.  Since  Jesus 
was  soon  to  be  put  to  death,  he  kindly 
put  this  construction  upon  the  act,  as 
if  it  might  be  so  understood,  and  as  an 
application  which  would  most  natural- 
ly occur  to  a  person's  mind  after  Je- 
sus had  been  buried.  Mary,  however, 
knew  not  that  her  Lord  was  to  be 
crucified  in  a  few  days.  John  (12  :  7) 
gives  a  slightly  different  verbal  ac- 
count :  he  says,  "  against  the  day  of 
my  burying  hath  she  kept  this;  "  that 
is,  she  has  had  this  ointment  some 
time,  preserving  it,  in  order  to  show 
respect  to  me,  and  has  now  used  it  in 
such  a  manner,  that  it  may  be  regard- 
ed as  one  of  the  preparatives  for  my 
burial. 

Observations.  1.  Acts  of  kind- 
ness and  respect  to  the  Saviour,  and 
to  his  people,  will  not  pass  without  a 
recompense.     Compare  Matt.  10  :  42. 

2.  Expressions  of  affection  and  rev- 
erence, by  methods  which  yet  do  not 
contribute  to  the  relief  of  necessities, 
may  be  kindly  regarded  on  the  part 
of  the  Saviour.  God  has  made  many 
things,  not  so  much  for  the  relief  of 
our  pressing  wants,  as  for  our  enjoy- 
ment and  gratification. 

3.  The  language  of  piety  is  some- 
times a  mere  cloak  to  conceal  the 
most  foul  purposes,  vs.  8, 9,  compared 


212 


MATTHEW. 


13  Verily  I  say  unto  \ou, 
Wheresoever  this  gospel  shall 
be  preached  in  the  whole  world, 
there  shall  also  this,  that  this 
woman  hath  done,  be  told  for  a 
memorial  of  her. 

14  Then  one  of  the  twelve, 
called  Judas  Iscariot,  went  unto 
the  chief  priests, 

15  And  said  unto  them,  What 
will  ye  give  me,  and  I  will  de- 
liver him  unto  you  1  And  they 
covenanted  with  him  for  thirty 
pieces  of  silver. 


with  John  12 :  6.  Alas  !  how  differ- 
ently from  frail,  erring  men,  does  the 
Searcher  of  hearts  frequently  judge  re- 
specting professions  and  actions  ! 

4.  The  piety  which  is  disposed  to 
be  censorious,  is  either  to  be  suspect- 
ed as  to  its  genuineness,  or  to  be  re- 
garded as  very  deficient  in  maturity. 
Compare  1  Cor.  13. 

14.  Then.  The  remarks  of  the  Sa- 
viour excited  the  indignation  of  Judas. 
Instead  of  being  commended  as  a 
zealous  disciple  and  friend  of  the  poor, 
he  was  in  reality  reproved,  and  he 
probably  suspected  that  his  Master 
knew  more  about  him  than  had  been 
expressed.  The  remarks  of  Jesus 
sunk  more  deeply  in  the  mind  of 
Judas  than  in  the  minds  of  the  other 
disciples,  because  he  was  conscious 
of  being  a  guilty  hypocrite.  ||  Is- 
cariot. This  was  not  properly  a  part 
of  the  name  of  Judas,  but  was  a  term 
expressing  the  place  of  his  residence, 
at  some  time,  and  was  added  to  his 
name  in  order  to  distinguish  him 
from  another  of  the  same  name. 
Compare  Luke  6 :  16.  The  word 
was  probably  made  up  of  two  Hebrew 
words,  signifjdng  man  of  Kerioth.  A 
town  of  this  name  is  mentioned  in 
Josh.  15:25. 

15.  Covenanted ;  agreed.  ||  Thirtij 
pieces  of  silver.  This  was  Jewish 
money  ;  and  the  coin  was  equal  to 
about  fifty  cents  of  our  money.     The 


16  And  from  that  time  h? 
sought  opportunity  to  betray  him. 

17  Now  the  first  day  of  the 
feast  of  unleavened  bread,  the 
disciples  came  to  Jesus,  say- 
ing unto  him.  Where  wilt  thou 
that  we  prepare  for  thee  to  eat 
the  passover  ? 

18  And  he  said.  Go  into  the 
city,  to  such  a  man,  and  say  un- 
to him,  The  Master  saith.  My 
time  is  at  hand ;  I  will  keep  the 
passover  at  thy  house,  with  my 
disciples. 


whole  sum  amounted,  then,  to  about 
fifteen  dollars.  A  poor  compensation 
for  betraying  the  Lord  of  glory  !  How 
great  is  the  power  of  avarice  !  and 
how  true  is  the  remark  of  the  apostle 
in  1  Tim.  6 :  10.  For  parallel  pas- 
sages, relating  the  events  thus  far  re- 
corded in  this  chapter,  see  Mark  14  :  1 
—11.   Luke  22 :  1—6.  John  12  :  2—7. 

17.  Unleavened  bread;  another 
name  for  the  passover.  See  on  v.  2. 
II  To  eat  thcpassover.  As  the  eating  of 
the  paschal  lamb  (Ex.  12:3)  was  a 
very  distinguished  part  of  the  festival, 
the  expression  to  eat  the  passover 
came  to  be  equivalent  to  our  expres- 
sion keep  the  passover  ;  and  it  included 
the  other  sacrifices,  parts  of  which 
were  eaten.  The  word  passover  sig- 
nified also  the  victim,  as  well  as  the 
festival. 

18.  The  city  ;  Jerusalem,  where  the 
festival  was,  by  rule,  observed.  |I  To 
such  a  man;  a  phrase  employed  when 
the  speaker  either  did  not  know,  or  did 
not  choose  to  mention,  the  name  of  the 
person.  Mark  (14:  13)  and  Luke 
(22 :  10)  mention  such  circumstances 
respecting  the  man,  that  the  disciples 
would  have  no  doubt  whom  to  address. 
Jesus  had  perhaps  made  an  agree- 
ment with  a  certain  person  to  keep 
the  passover  at  his  house  ;  and  it  was 
that  person's  servant  whom  the  disci- 
ples would  meet,  and  by  following 
whom  they  Avoiild  discover  the  proper 
house.     Such  multitudes   flocked    to 


CHAPTER  XXVI. 


213 


19  And  the  disciples  did  as 
Jesus  had  appointed  them ;  and 
they  made  ready  the  passover. 

20  Now  when  the  even  was 
come,  he  sat  down  with  the 
twelve. 

21  And  as  they  did  eat,  he 
said,  Verily  I  say  unto  you, 
that  one  of  you  shall  betray 
me. 

22  And  they  were  exceeding 
sorrowful,  and  began,  every  one 


the  city  at  this  annual  festival,  that 
some  precaution  of  this  kind  might 
have  been  necessary,  in  order  to  se- 
cure such  accommodations  as  the  Sa- 
viour on  this  last  occasion  wished  for. 
II  My  time  is  at  hand.  The  meaning 
of  this  expression  is  doubtful,  as  it 
may  refer  either  to  the  time  of  his 
death,  or  to  the  time  agreed  on  by  him 
to  repair  to  the  house  for  celebrating 
the  passover.  In  the  Saviour's  mind, 
the  expression  doubtless  included  all 
that  remained  for  him  on  earth  ;  while 
the  friend  to  whom  the  message  was 
sent  might  have  understood  it  in  a 
limited  extent. 

19.  And  the  disciples  did,  See.  By 
comparing  Luke  22 :  8,  it  will  be  seen 
that  Peter  and  John  were  particularly 
selected  to  go  into  the  city  and  make 
preparation. 

20.  The  even;  the  evening.  Ac- 
cording to  Lev.  23:  5,  and  Num.  9: 
3,  the  evening  was  the  time  appointed 
for  eating  the  paschal  lamb.  It  was 
at  this  supper,  that  the  instructions 
recorded  in  Luke  22:  14—18,  24—30, 
were  given,  and  the  touching  act  and 
impressive  exhortation,  recorded  in 
Jolm  13  :  1—20,  took  place. 

21.  Shall  betray  me  ;  will  betray,  is 
about  to  betray  me. 

23.  He  that  dippeth  his  hand  tcith 
me  in  the  dish.  In  the  time  of  our  Sa- 
viour, the  guests,  reclining  at  table, 
ate  from  a  common  dish.  Knives  and 
torks,and  spoons,  were  not  used,  as 
among  us  ;  but  the  food  was  conveyed 
from  the  dish  to  the  mouth  by  the  right 
hand.    This  remark  of  Jesus,  then,  did 


of  them,  to  say  unto  him,  Lord, 

is  it  n 

23  And  he  answered,  and 
said.  He  that  dippeth  his  hand 
with  me  in  the  dish,  the  same 
shall  betray  me. 

24  The  Son  of  man  goeth, 
as  it  is  written  of  him  :  but  woe 
unto  that  man  by  whom  the  Son 
of  man  is  betrayed  !  It  had  been 
good  for  that  man  if  he  had  not 
been  born. 


not  specify  any  particular  one  of  the 
company  ;  but  it  was  intended  to  im- 
press the  thought  that  one  of  his  asso- 
ciates would  betray  him  ;  one  so  bound 
to  him  by  familiarity  and  profession 
of  friendship,  as  to  be  eating  with  him 
at  such  a  meal  as  the  passover-supper. 
It  has  about  the  same  meaning  as  the 
remark  in  Ps.  41  :  9.  Perhaps,  how- 
ever, as  several  dishes  would  be  re- 
quired for  the  whole  company,  Judas 
might  have  been  eating  out  of  the 
very  dish  from  which  his  Master  ate  ; 
so  that  the  reply,  though  not  marking 
out  an  individual,  was  somewhat  par- 
ticular. See  John  13:  18.  ||  Shall 
betray  me.  Our  modern  distinction 
between  the  words  shall  and  will  did 
not  exist,  when  our  translation  of  the 
Bible  was  made.  The  Saviour  merely 
foretold  that  such  a  one  icould  betray 
hiiu. 

24.  Goeth;  goeth  to  death.  ||  Js  it 
is  written  of  him ;  that  is,  by  the  an- 
cient prophets.  See,  particularly,  Is. 
53.  After  Jesus  had  assured  the  dis- 
ciples that  one  of  their  number  was 
about  to  betray  him,  it  is  related  by 
John  (13  :  23—29),  that  Simon  Peter 
gave  a  hint  to  John  that  he  should 
make  a  more  particular  inquiry.  Hav- 
ing done  so  in  a  very  private  manner, 
while  leaning  upon  the  breast  of  Je- 
sus, Jesus  in  a  similar  manner  revealed 
to  him  in  what  way  he  might  know 
the  traitor.  After  the  remark  to  John, 
and  another  remark  to  Judas,  which 
the  disciples  did  not  understand,  but 
which  Judas  doubtless  understood  in 
all  its  intent,   Judas   put  the  inqui- 


Sil4 


MATTHEW. 


25  Then  Judas,  which  be- 
trayed him,  answered,  and  said, 
Master,  is  it  I?  He  said  unto 
him,  Thou  hast  said. 

26  And  as  they  were  eating, 
Jesus  took  bread,  and  blessed  it, 
and  brake  it,  and  gave  it  to  the 
disciples,  and  said,  Take,  eat; 
this  is  my  body. 

27  And  he  took  the  cup,  and 
gave  thanks,  and  ga.yeit  to  them, 
saying.  Drink  ye  all  of  it. 

ry  which  is   mentioned   in  the  next 
verse 

25.  Thou  hast  said.  This  was  a 
method  of  expressing  assent ;  it  was 
equivalent  to  our  word  yes.  At  this 
point  of  time,  it  appears  by  John  13  : 
30,  that  Judas  retired  from  the  com- 
pany.    See  also  on  Luke  22 :  21 — 23. 

26.  At  this  affecting  time,  Jesus 
appointed  a  memorial  of  himself  to  be 
observed  by  his  disciples.  Blessed  it; 
gave  thanks,  or  blessed  God.  ||  This 
is  vfiy  body ;  this  represents  my  body, 
is  an  emblem  of  my  body.  For  such 
a  use  of  the  words  is  and  are,  see  Gen. 
41 :  26,  27.  Ezek.  37 :  11.  Matt.  13  : 
37,  &c. 

27.  The  cup.  As  wine  was  used 
at  the  passover-supper,  a  cup  was  at 
hand.  |j  Ye  all;  all  ye,  my  disci- 
ples. 

28.  This  is  my  Mood  ;  this  represents 
my  blood.  ||  Of  the  new  testament ; 
more  properly,  of  the  new  covenant ; 
meaning  the  new  religious  dispensa- 
tion, in  distinction  from  the  old,  the 
Mosaic  dispensation.  The  blood  of 
the  neto  dispensation,  means,  the  blood 
by  which  that  dispensation  is  estab- 
lished. By  the  shedding  of  the  Sa- 
viour's blood,  the  scheme  of  redemp- 
tion, developed  in  the  New  Testament, 
was  established.  ||  Shed  for  many; 
immense  multitudes.  A  literal  trans- 
lation of  this  verse  is  singularly  ex- 
pressive; "  This  is  my  blood,  the 
blood  of  the  new  covenant,  the  blood 
poured  forth  for  many  with  respect 
to  the  forgiveness  of  sins."  That 
.Tesus  appointed  the  partaking  of 
bread    and    of  wine  for   a  perpetual 


28  For  this  is  my  blood,  of 
the  new  testament,  which  is  shed 
for  many,  for  the  remission  of 
sins. 

29  But  I  say  unto  you,  I 
will  not  drink  henceforth  of  this 
fruit  of  the  vine,  until  that  day 
when  I  drink  it  new  with  you , 
in  my  Father's  kingdom. 

30  And  when  they  had  sung 
a  hymn,  they  went  out  into 
the  mount  of  Olives. 


observance,  appears  from  1  Cor.  11  • 
24—26. 

29.  /  7cm  not  drink,  &c.  The 
idea  is.  No  more  shall  I  feast  with 
you,  till  I  enjoy  another  and  a  far 
better  feast  with  you  in  heaven.  The 
Saviour  meant  to  show,  that  this  was 
the  last  time  he  should  sup  with  them 
on  earth,  on  an  occasion  like  the  pres- 
ent; but  that  he  was  expecting  a 
joyous  meeting  with  them  in  heaven. 
This  latter  idea  he  expressed  in  lan- 
guage drawn  from  the  fact  that  he 
had  just  been  taking  the  paschal  sup- 
per with  them,  and,  as  was  usual, 
had  employed  wine  in  the  celebra- 
tion. Of  course,  he  did  not  mean  to 
convey  the  notion  that  there  would 
be  wine  in  heaven,  or  any  ordinance 
that  pertains  to  the  present  life. 
II  This  fruit  of  the  vine  ;  that  is,  wine. 
II  A''ew.  This  word,  besides  signify- 
ing not  old,  also  signifies  different,  or 
in  a  different  manner,  and  conveys 
the  additional  notion  of  superior  ex- 
cellence. During  this  part  of  his  in- 
terview with  the  disciples,  it  is  prob- 
able that  Jesus  spoke  those  cheering 
sentiments  which  are  recorded  by 
John,  in  chapters  14 — 16,  which  were 
followed  by  the  affectionate  prayer 
in  the  17th  chapter  of  John.  The 
appropriateness  of  the  consolations 
and  of  the  prayer,  every  one  must 
perceive,  who  has  carefully  followed 
the  train  of  events. 

30.  Jlnd  tchen  they  had  sung  a 
hymn.  It  was  customary  among  the 
Jews  to  close,  as  well  as  to  com- 
mence, the  paschal  supper,  with  sing- 
ing.    They    employed    Psalms    113, 


CHAPTER  XXVI. 


yii 


31  Then  saith  Jesus  unto 
them,  All  ye  shall  be  offended 
because  of  me  this  night :  for 
it  is  written,  I  will  smite  the 
shepherd,  and  the  sheep  of 
the  flock  shall  be  scattered 
abroad. 

32  But  after  I  am  risen 
again,  I  will  go  before  you,  into 
Galilee. 

33  Peter  answered  and  said 
unto  him,  Though  all  men  shall 


114  at  the  commencement;  and  115 
— 118  at  the  closing  part  of  the  sup- 
per. The  exercises  in  the  house  at 
Jerusalem,  Jesus  concluded  in  the 
same  manner,  but  whether  he  em- 
ployed the  same  psalms  which  were 
usually  sung  by  the  Jews  at  the 
close  of  the  paschal  supper,  we  have 
no  means  of  determining. 

31.  Shall  he  offended  because  of  me  ; 
will  be  led  to  commit  offence ;  will 
be  induced  to  do  wrong  against  me, 
by  deserting  me.  \\  For  it  is  icritten; 
Zech.  13  :  7.  The  remark  occurring 
in  Zechariah  would  be  applicable  to 
the  condition  and  conduct  of  the  dis- 
ciples ;  their  leader  was  to  be  taken 
and  condemned  to  death,  and  they 
would  feel  themselves  without  a 
guide  and  protector,  and  would  stray 
from  the  right  path. 

32.  /  loili  go  before  you  into  Gali- 
lee. Jesus  wished  the  disciples  to  un- 
derstand that  though  he  should  be  vi- 
olently separated  from  them  and  put 
to  death,  he  should  yet  rise  again 
from  the  dead,  and  would  again  ap- 
pear as  their  Master  and  Leader ;  and 
that  they  should  meet  with  him  in 
Galilee.  Hence,  after  he  had  risen 
from  the  dead,  it  was  to  Galilee  the 
disciples  were  directed  to  go,  that 
they  might  enjoy  the  presence  of 
their  Master,  and  receive  his  last 
instructions. 

33.  Though  all  men.  The  word 
men  is  supplied  by  the  translators. 
Peter  doubtless  meant,  all  his  compan- 
ions ;  thouD-h  aU  these  should  forsake 
thee,  &c.  ll  Be  offended.     See  v.  31. 

34.  Before    the    cock   crow.     Mark 


be   offended   because    oi    thee, 
yet  will  I  never  be  offended. 

34  Jesus  said  unto  him, 
Verily  I  say  unto  thee,  that  this 
night,  before  the  cock  crow, 
thou  shalt  deny  me  thrice. 

35  Peter  said  unto  him, 
Though  I  should  die  with  thee, 
yet  will  I  not  deny  thee.  Like- 
wise also  said  all  the  disciples. 

36  Then  cometh  Jesus  with 
them  unto  a  place  called  Geth- 


says  (14  :  30),  more  particularly,  he- 
fore  the  cock  croio  tioice,  that  is,  the 
second  time.  The  cock  crows  at 
midnight  and  at  break  of  day.  The 
night  watch,  called  cock-crowing, 
commenced  at  the  first  of  these  times ; 
but  when  the  cock-crowing  was  men- 
tioned, as  a  mark  of  time,  without 
meaning  particularly  to  designate  the 
division  into  watches,  it  was  the  sec- 
ond time  of  crowing  that  was  under- 
stood. The  language  of  Matthew, 
then,  presents  no  disagreement  with 
that  of  Mark  ;  and  the  meaning  of  the 
Saviour  was,  that  between  midnight 
and  break  of  day,  or  before  the  morn- 
ing, Peter  would  deny  him  three 
times. 

While  Jesus  thus  plainly  foretold 
the  sinful  conduct  of  Peter,  it  is  man- 
ifest from  the  whole  account,  that  no 
necessity  was  imposed  on  Peter  to  be 
guilty  of  the  crime.  Nor  did  the 
foretelling  of  it,  in  the  least  degree, 
excuse  Peter.  On  the  contrary,  he 
ought  to  have  regarded  it  as  a  solemn 
warning,  which  should  have  led  him 
to  an  increased  watchfulness.  The 
remark  recorded  by  Luke  (22 :  31) 
was  admirably  fitted  to  put  Peter  on 
his  guard. 

For  parallel  passages,  in  respect  to 
this  prediction,  see  Slark  14  :  27 — 31. 
Luke  22 :  31—34.     John  13  :  36—33. 

36.  Then  cometh,  &c.  Judas  had 
already  retired  from  the  little  com- 
pany, and  Jesus  had  been  strengthen- 
ing and  consoling  his  disciples  with 
instructions  suited  to  their  case.  He 
had  foretold  the  fall  of  Peter  ;  and  liad 
just  received  from  him  the  strongest 


216 


MATTHEW. 


semane,  and  saith  unto  the  dis- 
ciples, Sit  ye  here,  while  I  go 
and  pray  yonder. 

37  And  he  took  with  him 
Peter  and  the  two  sons  of  Zeb- 
edee,  and  began  to  be  sorrowful 
and  very  heavy. 

38  Then  saith  he  unto  them, 
My  soul  is  exceeding  sorrow- 
ful, even  unto  death :  tarry  ye 
here,  and  watch  with  me. 

39  And  he  went  a  little  fur- 
ther, and  fell  on  his  face,  and 
prayed,  saying,  O  my  Father, 
if  it  be  possible,  let  this  cup 
pass  from  me  !  nevertheless,  not 
as  I  will,  but  as  thou  vnlt. 


assurance  of  attachment,  in  which 
also  the  other  disciples  united.  He 
then  retired  with  his  disciples  to 
Gethsemane.  This  was  a  place,  or  a 
farm,  just  east  of  Jerusalem,  and  at 
the  foot  of  the  mount  of  Olives.  Its 
name,  traced  to  its  origin,  is  equiv- 
alent to  the  word  oil-press.  In  con- 
nection with  this  was  a  garden  (see 
John  18:1),  to  which  Jesus  went 
with  the  disciples.  Between  Jeru- 
salem and  Gethsemane  was  the 
brook  Cedron. 

37.  The  two  sons  of  Zebedee  ;  James 
and  John.  See  Matt.  10  :  2.  Mark 
(14  :  .33)  names  them  expressly.  On 
other  occasions,  Jesus  had  selected 
the  three  disciples  mentioned  in  this 
verse  to  accompany  him.  See  Matt. 
17  :  1.     Mark  5  :  37. 

38.  Even  unto  death;  an  extensive 
expression,  showing  the  depth  of  the 
Saviour's  anguish.  We  sometimes, 
in  like  manner,  speak  of  mortal  an- 
guish, that  is,  anguish  which  it  seems 
scarcely  possible  to  endure  without 
sinking  or  dying  under  it. 

39.  And  he  went  a  little  further; 
away  from  the  three  disciples.  Luke 
says  (22:  41)  "  about  a  stone's  cast." 
II  Fell  on  his  face;  an  action  express- 
ing gr»at  agitation  of  mind.  Com- 
pare Num.  IG :  22.     ||  This  cup.     The 


40  And  he  cometh  unto  the 
disciples,  and  findeth  them 
asleep,  and  saith  unto  Peter, 
What !  could  ye  not  watch  with 
me  one  hour? 

41  Watch,  and  pray,  that  ye 
enter  not  into  temptation :  the 
spirit  indeed  is  willing,  but  the 
flesh  is  weak. 

42  He  went  away  again  the 
second  time,  and  prayed,  saying, 
O  my  Father,  if  this  cup  may 
not  pass  away  from  me,  except  I 
drink  it,  thy  will  be  done. 

43  And  he  came  and  found 
them  asleep  again :  for  their 
eyes  were  heavy. 


term  cup  is  employed  in  the  Bible  to 
express  one's  lot,  or  what  any  one  is 
appointed  to  meet  icith.  Compare 
Matt.  20 :  22.  John  18  :  11.  Here  it 
refers  to  the  calamities  which  were  so 
soon  to  be  endured  by  the  Saviour. 
Mark  (14 :  35)  expresses  the  same  idea 
by  the  word  '^  hour /'  that  is,  season 
of  distress. 

40.  The  disciples;  the  three  whom 
he  had  taken  from  the  others,  and  di- 
rected to  keep  awake. 

4 1 .  That  ye  enter  not  into  temptation. 
A  most  trying  hour  was  indeed  at 
hand,  in  which  they  would  need 
special  divine  assistance.  ||  The  spirit 
—  the  flesh;  your  souls  are,  indeed, 
kindly  disposed  towards  me  ;  but  your 
animal  nature  is  feeble,  is  exhausted, 
shrinks  from  trouble,  and  seeks  re- 
pose. Hence  the  need  of  special 
prayer,  at  this  trying  time.  The  be- 
nevolent Saviour  found  also,  in  this 
remark,  some  apology  for  his  well- 
disposed  yet  feeble  disciples. 

43.  Their  eyes  were  heavy.  For 
hours  in  succession  they  had  been 
occupied  in  a  manner  which  might 
well  be  regarded  as  taxing  all  their 
powers  of  body  and  of  mind,  and  which 
would  make  them  peculiarly  exposed 
to  the  influence  of  sleep.  Nor  did 
they    know    the   weight  of  calamity 


CHAPTER  XXVI. 


217 


44  And  he  left  them,  and 
went  away  again,  and  prayed 
the  third  time,  saying  the  same 
words. 

45  Then  cometh  he  to  his 
disciples,  and  saith  unto  them, 
Sleep  on  now,  and  take  your 
rest:  behold,  the  hour  is  at 
hand,  and  the  Son  of  man  is 
betrayed  into  the  hands  of  sin- 
ners. 

46  Rise,  let  us  be  going : 
behold,  he  is  at  hand  that  doth 
betray  me. 

47  And  while  he  yet  spake. 


which  was  soon  to  come  on  them.  It 
would  seem,  from  Mark  14  :  40,  that 
the  Saviour  again  awoke  them,  and 
that  they  felt  conscious  of  deserving 
a  reproof. 

44.  Prayed  the  third  time.  At  this 
time,  probably,  occurred  what  Luke 
mentions,  22  :  43  ;  "  There  appeared 
an  angel  unto  him  from  heaven, 
strengthening  him  ;  "  confirming, 
probably,  his  resolution,  and  bringing 
afresh  to  his  mind  those  thoughts 
which  would  enable  him  to  endure 
with  patience  what  yet  remained  for 
him  to  suffer. 

The  agony  which  the  Saviour  had 
endured,  and  which  appears  to  have 
been  relieved  by  the  visit  of  the  an- 
gel, was  occasioned  by  his  anticipa- 
tion of  the  sufferings  which  were 
crowding  on  him.  The  prospect  of 
his  sufferings  in  mind  and  body, 
when  wounded  for  our  transgressions, 
and  bearing  the  iniquity  of  us  all,  and 
being  an  oflering  for  sin  (see  Is.  53  :  5, 
G,  10),  was  indeed  heart-rending,  and 
called  into  exercise  all  the  Saviour's 
patience,  confidence  in  his  heavenly 
Father,  and  submission  to  the  divine 
will.  How  appropriate  are  the  re- 
marks in  Heb.  2:  10,18.   4  :  15. 

45.  Sleep  on  now,  &c.  This  might 
be  translated  from  the  original  in  the 
form  of  a  question,  thus  ;  Are  ye 
sleeping  on  still,  and  taking  rest.? 
jj  The  hour  ;  the  time  of  my  calamity, 

VOL.    I  19 


lo,  Judas,  one  of  the  twelve, 
came,  and  with  him  a  great 
multitude,  with  swords  and 
staves,  from  the  chief  priests 
and  elders  of  the  people. 

48  Now  he  that  betrayed 
him  gave  them  a  sign,  saying, 
Whomsoever  I  shall  kiss,  that 
same  is  he :  hold  him  fast. 

49  And  forthwith  he  came 
to  Jesus,  and  said.  Hail,  Mas- 
ter !   and  kissed  him. 

50  And  Jesus  said  unto  him, 
Friend,  wherefore  art  thou 
come?     Then    came   they    and 

the  time  which  demands  your  utmost 
vigilance. 

The  parallel  passages  relating  to 
the  Saviour's  agony  in  Gethsemane, 
are  Mark  14  :  32—43.  Luke  22  :  39^ 
— 46.  Luke  relates  that  "  his  sweat' 
was,  as  it  were,  great  drops  of  blood  ;  " 
not  that  blood  actually  flowed  from 
the  pores  of  his  body  ;  but  his  per- 
spiration was  most  profuse  ;  it  was 
more  like  bleeding,  such  was  its 
quantity,  than  like  ordinary  sweat. 
Hence  Luke  says,  '^  as  it  were."  In 
a  somewhat  similar  manner,  when 
describing  excessive  grief,  we  some- 
times speak  of"  tears  of  blood." 

47.  Judas  came.  In  John  18 :  2, 
we  learn  how  Judas  knew  where  he 
might  find  the  Saviour.  ||  A  great 
multitude.  John  (18  :  3)  is  more  par- 
ticular. He  says,  "a  band  and  offi- 
cers from  the  chief  priests  and  Phari- 
sees ;  "  that  is,  the  Jewish  guards  of 
the  temple,  and  such  inferior  officers 
as  the  chief  priests  might  easily  sum- 
mon. II  5/a»e5;  properly  clubs.  John 
(18:  3)  mentions  also  '•'■  lanterns  and 
torches." 

49.  Hail;  the  common  term  of 
salutation,  equivalent  to  Health  to 
you,  or  The  Lord  bless  you.  Just  be- 
fore this,  probably,  occurred  what  is 
related  in  John  18  :  4—9. 

50.  Friend.  The  word  in  the  origi- 
nal does  not  contain  in  it  any  recog- 
nition of  attachment,  but  simply  of 


218 


MATTHEW. 


laid  hands  on  Jesus,  and  took 
him. 

51  And,  behold,  one  of  them 
which  were  with  Jesus  stretched 
out  his  hand,  and  drew  his 
sword,  and  struck  a  servant  of 
the  high  priest,  and  smote  off 
his  ear, 

52  Then  said  Jesus  unto 
him,  Put  up  again  thy  sword 
into  his  place  :  for  all  they  that 
take  the  sword  shall  perish  with 
the  sword. 

53  Thinkest  thou  that  I  can- 
not now  pray  to  my  Father,  and 
he  shall  presently  give  me  more 
than  twelve  legions  of  angels  ? 

having  been  before  acquainted  with 
the  person.  It  is  a  word  which  could 
be  used  without  exposing  the  speaker 
in  the  least  degree  to  the  charge  of 
insincerity,  while  yet  it  was  altogeth- 
er respectful. 

51.  A  servant  of  the  high  priest. 
John  (18 :  10)  mentions  the  name  of 
the  servant,  as  well  as  the  name  of 
the  disciple,  who  committed  the  rash 
act.  Luke  (22:51)  mentions,  also, 
that  Jesus  immediately  cured  the 
man  who  was  thus  wounded.  O, 
how  meek,  how  benevolent  was  the 
Saviour  !     Compare  5  :  38,  39,  44. 

52.  With  the  sicord  ;  by  the  sword. 
Such  a  method  of  defence  was  wholly 
unsuitable  to  the  professions  and  the 
precepts  of  the  Messiah.  Besides, 
should  his  disciples  use  the  sword, 
they  would  provoke  similar  acts  of 
violence  in  return,  which  would  be 
but  too  successful  against  them. 
Their  safety  would  consist  not  in  vio- 
lent defence,  but  in  quiet  submission. 
The  language  might  also  have  been  a 
proverb,  grounded  on  the  fact,  that 
the  sword  is  an  instrument  of  death, 
and  that  those  who  on  any  occasion 
are  forward  to  use  it,  are  greatly  in 
danger  of  suffering  by  it. 

53.  TtDclve  legions.  A  legion  was, 
among  the  Romans,  a  body  of  soldiers 


54  But  how  then  shall  the 
Scriptures  be  fulfilled,  that  thus 
it  must  be? 

55  In  that  same  hour  said 
Jesus  to  the  multitudes,  Are 
ye  come  out,  as  against  a  thief, 
with  swords  and  staves,  for  to 
take  me  ?  I  sat  daily  with  you 
teaching  in  the  temple,  and  ye 
laid  no  hold  on  me. 

56  But  all  this  was  done,  that 
the  Scriptures  of  the  prophets 
might  be  fulfilled.  Then  all  the 
disciples  forsook  him,  and  fled. 

57  And  they  that  had  laid 
hold  on  Jesus  led  him  away  to 
Caiaphas  the  high  priest,  where 


differing  in  number  at  different  pe- 
riods of  their  history,  from  the  sum 
3900  to  C200.  The  word  is  used  here 
to  express  an  indefinitely  large  num- 
ber ;  for  the  same  purpose  the  word 
twelve  is  prefixed.  By  the  use  of  the 
word  twelve,  the  idea  might  have 
been  conveyed,  that  if  it  were  suit- 
able, himself  and  his  faithful  disci- 
ples might  each  one  be  guarded  by  a 
legion  of  angels.  The  Saviour  meant 
to  make  the  impression  that  there 
was  no  need  of  his  being  defended 
by  any  violent  methods  ;  because,  if 
he  saw  fit,  he  could  procure  most 
abundant  aid  from  his  heavenly  Fa- 
ther. 

54.  The  Scriptures  ;  Is.  ^3.  It  was 
in  accordance  with  the  Scriptures, 
that  he  should  be  taken  by  violent 
hands  and  be  put  to  death.  Hence 
it  would  be  unsuitable  for  him  to  seek 
any  special  means  of  rescue  from  the 
multitude  ;  as  the  time  had  now  come 
for  him  to  be  delivered  up. 

56.  Then  all  the  disciples  forsook 
him.  Compare  v.  31.  The  parallel 
passages,  relating  to  the  betraying 
and  apprehending  of  Jesus,  are  Mark 
14  :  43—52.  Luke  22 :  47—53.  John 
18:2—12. 

57.  Led  him  aicay  to  Caiaphas 
John  relates  (18  :  13,   24).  that  they 


CHAPTER   XXVI. 


219 


the  scribes  and  the  elders  were 
assembled. 

58  But  Peter  followed  him 
afar  off,  unto  the  high  priest's 
palace,  and  went  in,  and  sat 
with  the  servants,  to  see  the  end. 

59  Now  the  chief  priests  and 
elders,  and  all  the  council,  sought 
false  witness  against  Jesus,  to 
put  him  to  death  ; 

60  But  found  none :  yea, 
though  many  false  witnesses 
came,  yet  found  they  none.  At 
the  last  came  two  false  witnesses, 

61  And  said,  This  fellow 
said,    I  am  able  to  destroy  the 

first  led  him  away  to  Annas,  who  was 
father-in-law  to  Caiaphas ;  and  that 
Annas  sent  him,  still  in  the  hands  of 
the  multitude  that  had  taken  him,  to 
Caiaphas  the  high  priest.  It  might 
have  been  with  some  view  to  please 
Annas,  who  had  been  high  priest,  and 
to  give  time  for  the  assembling  of  the 
Sanhedrim,  that  Jesus  was  first  car- 
ried to  Annas.  Caiaphas  had  already, 
in  the  presence  of  the  Sanhedrim, 
given  his  advice,  that  Jesus  should 
te  put  to  death.  See  John  11  :  49, 
50. 

58.  Afar  off.  Perhaps  it  was  not 
in  his  power  to  be  nearer.  Probably, 
too,  love  to  his  Master  had  become 
united  with  fear  for  his  own  safety, 
il  The  fiigk  priest's  palace.  The  word 
rendered  palace  properly  means  that 
part  of  the  building  which  was  em- 
ployed for  the  assembling  of  large 
companies.  |f  The  servants  ;  the  in- 
ferior officers,  the  attendants  of  the 
Sanhedrim.  ||  To  see  the  end;  to  see 
what  the  event,  or  issue,  would  be. 

(ji.  /  am  able,  &c.  The  ground 
of  this  accusation  doubtless  was,  the 
remark  of  Jesus,  preserved  by  John 
(2:  10).  But  his  remark  was  pervert- 
ed ;  and,  according  to  Mark  (14  :  59), 
the  testimonies  in  respect  to  it  did  not 
agree  together. 

63.  Jes as  held  his  peace.  He  knew 
it  would  be  of  no  service  to  vindicate 
himself,  especially  before    Caiaphas: 


temple  of  God,  and  to  build  it 
in  three  days. 

62  And  the  high  priest  arose, 
and  said  unto  him,  Answerest 
thou  nothing  ?  What  is  it  which 
these  witness  against  thee  1 

63  But  Jesus  held  his  peace. 
And  the  high  priest  answered 
and  said  unto  him,  I  adjure 
thee  by  the  living  God,  that 
thou  tell  us  whether  thou  be 
the   Christ,    the    Son   of  God. 

64  Jesus  saith  unto  him. 
Thou  hast  said  :  nevertheless 
I  say  unto  you.  Hereafter  shall 
ye  see  the  Son  of  man  sitting 


both  Caiaphas  and  others  were  re- 
solved to  put  him  to  death.  Yet  they 
wished  to  have  the  form  of  a  trial. 
They  knew  he  was  innocent,  and  that 
no  just  ground  of  condemnation  could 
be  found  ;  and  their  accusations  and 
their  questions  were  intended  to  lead 
him  to  some  expressions  that  might 
prove  a  handle  to  them.  See  John 
18  :  19.  To  many  of  their  questions, 
then,  put  in  this  captious,  iniquitous 
manner,  it  was  the  proper  course  to 
give  no  reply ;  while,  at  the  same  time, 
Jesus  manifested  no  indignation,  and 
no  want  of  respect  to  the  rulers  of  the 
people.  II  Ansioered.  This  word  is 
often  used  in  the  Bible  as  equivalent 
to  our  word  spoke.     \^  I  adjure  thee; 

I  put  thee  on  oath.  Jesus  was  thus 
required,  by  the  highest  officer  in  the 
Jewish  nation,  and  in  presence  of 
their  highest  court,  to  swear,  that  is, 
to  declare  on  oath  by  the  name  of 
God.      II  The    Christ;    the    Messiah. 

II  The  Son  of  God.  This  was  a  term 
equivalent  to  Messiah.  It  is  used 
here,  so  as  to  render  the  reply  which 
Jesus  might  make,  entirely  free  from 
misapprehension ;  art  thou  in  deed 
and  in  truth  the  very  Messiah  .'' 

61.  Thou  hast  said.  See  on  v.  25. 
Jesus  gave  an  affirmative  reply.  See 
Mark  14:62.  To  so  direct  a  question, 
proposed  to  Iiim  in  so  solemn  circum- 
stances, it  was  suitable  he  should  an- 
swer.     H  Nevertheless.     The  idea  in- 


fm 


MATTHEW. 


on  the  right  hand  of  power, 
and  coming  in  the  clouds  of 
heaven. 

65  Then  the  high  priest  rent 
his  clothes,  saying.  He  hath  spo- 
ken blasphemy ;  what  further 
need  have  we  of  witnesses  ?  Be- 
hold, now,  ye  have  heard  his 
blasphemy. 

66  What    think    ye?     They 

tended  to  be  conveyed  by  our  trans- 
lators probably  was,  Although  I  am 
now  your  prisoner  in  such  humbled 
circumstances,  yet  hereafter,  &c. 
The  original  word  is  regarded  by 
some  as  equivalent  to  our  phrase  JVot 
only  so,  but  still  further.  \\  The  Son 
of  man  ;  an  expression  which  the  Sa- 
viour frequently  used  respecting  him- 
self as  the  Messiah ;  it  was  another 
way  of  saying,  Ye  shall  see  me. 
II  Right  hand  of  poioer.  Luke  says 
(22:  69),  right  hand  of  the  potcer  of 
God,  meaning  the  right  hand  of  God, 
or,  as  we  say,  of  the  Almighty.  Sit- 
ting on  his  right  hand,  means,  clothed 
with  divine  authority  and  possessing 
special  divine  favor.  ||  Coming  in  the 
clouds  of  heaven;  coming  from  on 
high.  The  meaning  is,  You  shall 
ere  lo-ng  have  ample  demonstration, 
that  I  am  the  Messiah,  invested  with 
divine  power.  The  language  was  ap- 
plicable both  to  the  destruction  which 
he  would  ere  long  inflict  on  Jerusa- 
lem and  the  Jewish  nation,  and  to  his 
coming  for  the  final  judgment.  See 
24  :  29,  30,  and  25 :  31.     Rev.  1 :  7. 

65.  Rent  his  clothes ;  as  a  sign  of 
pious  horror,  at  what  he  would  repre- 
sent as  the  audacity  of  such  a  man  as 
Jesus  pretending  to  be  the  Messiah, 
and  presuming  to  speak  of  himself  as 
he  had  just  spoken.  Rending  one's 
garments  was  a  sign  of  grief  and  hor- 
ror. See  Josh.  7:  6.  Judges  11  :  35. 
2  Sam.  1  :  11.  ||  Blasphemy  ;  impious 
arrogance  ;  language  which  might  be 
regarded  as  detracting  from  the  hon- 
or of  God.  By  this  significant,  yet 
hypocritical  act,  and  by  making  a 
public  charge  against  Jesus  of  blas- 
phemy, the  high  priest  wrought   up 


answered  and  said,  He  is  guilty 
of  death. 

67  Then  did  they  spit  in  his 
face,  and  buffeted  him ;  and  oth- 
ers smote  him  with  the  palms  of 
their  hands, 

68  Saying,  Prophesy  unto 
us,  thou  Christ,  who  is  he  that 
smote  thee  ? 

69  Now  Peter  sat  without  in 

the  Sanhedrim  to  the  desired  point 
of  pronouncing  sentence ;  for  the 
crime  of  blasphemy  was,  by  the  Jew- 
ish law,  punishable  with  death.  See 
Lev.  24  :  ]J,  15,  16. 

66.  Guilty  of  death.  This  expres- 
sion, in  modern  use,  would  signify, 
found  guilty  of  having  put  a  person 
to  death.  Here,  however,  it  means, 
tcorthy  of  death,  justly  liable  to  death. 

67.  Buffeted  him  ;  smote  with  their 
fists. 

68.  Prophesy  unto  us;  speak  as  a 
prophet,  tell  without  seeing.  Mark 
observes  (14  :  65),  and  Luke  (22 :  64), 
that  some  persons  present  had  cov- 
ered his  face.  ||  Thou  Christ ;  O 
Messiah ;  spoken,  of  course,  in  de- 
rision of  his  claim  to  be  the  Messiah. 
For  parallel  passages,  respecting  the 
Saviour's  condemnation  and  ill  treat- 
ment, see  Mark  14  :  53 — 65.  Luke 
22:63—71.  John  18  :  19— 23.  The 
members  of  the  Sanhedrim,  after 
having  pronounced  Jesus  worthy  of 
death,  probably  agreed  upon  a  recess 
until  early  the  ensuing  morning,  leav- 
ing Jesus  with  the  inferior  officers 
and  the  multitude  in  the  hall,  or 
court,  where  they  had  at  first  assem- 
bled. This  seems  to  be  implied  in 
27  :  1.  It  was  during  the  absence  of 
the  members  of  the  Sanhedrim,  that 
the  buffeting  and  other  abuse  of  the 
Saviour  occurred.  The  attending  of- 
ficers of  the  Sanhedrim  (Mark  14 
65,  the  servants ;  not,  however,  the 
domestic  servants  of  the  high  priest, 
but  the  attendants  on  the  Sanhedrim. 
See  also  Luke  22  :  63)  were  foremost 
in  this  abuse. 

69.  Without  in  the  palace.  For 
the  meaning  of  the  word  palace,  see 


CHAPTER  XXVr. 


221 


the  palace  :  and  a  diiinsel  caine 
unto  him,  saying,  Thou  also 
wast  with  Jesus  of  Galilee. 

70  But  he  denied  before 
them  all,  saying,  I  know  not 
what  thou  say  est. 

71  And  when  he  was  gone 
out  into  the  porch,  another 
maid  saw  him,  and  said  unto 
them  that  were  there.  This 
fellow  was  also  with  Jesus  of 
Nazareth. 

on  V.  58.  The  apartment  here  in- 
tended, was  at  one  end  open  to  the 
air.  Peter  still  remained  in  that  part 
of  the  house.  Thus  he  was  lolthout, 
that  is,  outside,  or  beneath,  as  it  is  ex- 
pressed by  Mark  (14  :  &Q),  in  respect 
to  the  interior  rooms  of  the  building 
to  which  the  Sanhedrim,  or  the  high 
priest,  had  retired.  |j  .^  damsel;  the 
female  who  acted  as  porter  of  the 
house.  See  John  18:  16,  17.  \\  Je- 
sus of  Galilee.  Galilee  was  mentioned 
by  way  of  reproacli.  Compare  John 
1:4G.     7:41,52. 

70.  /  know  not,  &c. ;  a  method  of 
denying  ;  as  much  as  to  say,  I  am 
conscious  of  not  being  what  thou 
hast  said.  Perhaps  his  fellow-disciple, 
John,  heard  this  denial,  as  he  was 
somewhere  in  this  court.  See  John 
18  :  15.  Mark  observes  (14  :  Q&),  that 
now  the  cock  crew ;  that  is,  the  first 
time. 

71.  The  porch.  This  was  imme- 
dintely  before  the  court,  where  Peter 
had  liitherto  been.  |j  .Another  maid 
s.'tw  him.  Luke  (22  :  58)  appears  to 
represent  this  second  individual  as  a 
man ;  and  in  the  original,  the  word 
another,  in  the  same  verse,  is  in  the 
masculine  gender.  No  difficulty, 
however,  arises  from  this  circum- 
stance. For  Luke  doubtless  meant 
merely  to  say  that  another  person 
spoke  to  Peter  ;  and  to  express  this, 
without  particularly  noticing  the  sex, 
the  Greek  language  would  most  nat- 
urally present  the  very  word  which 
Luke  has  employed.  The  word,  too, 
translated  man,  in  tlie  same  verse  of 

19* 


72  And  again  he  denied 
with  an  oath,  I  do  not  know 
the  man. 

73  And  after  a  while,  came 
unto  him  they  that  stood  by, 
and  said  to  Peter,  Surely,  thou 
also  art  one  of  them  ;  for  thy 
speech  bewrayeth  thee. 

74  Then  began  he  to  curse 
and  to  swear,  saying,  I  know 
not  the  man.  And  immediate- 
ly the  cock  crew. 


Luke,  properly  signifies  a  human  be- 
ing, and  is  of  the  common  gender, 
corresponding  sufficiently  well  to  our 
word  person.  John  (18  :  25)  employs 
still  more  general  language  in  rela- 
ting this  second  inquiry ;  "  they  said  ;  " 
not  meaning  to  be  very  particular. 
This  second  denial  occurred  shortly 
after  the  first.     See  Luke  22  :  5S. 

73.  After  a  while.  Luke  (22  :  59) 
mentions  that  it  was  about  an  hour 
after.  |]  They  that  stood  by.  Blat- 
thew  here  expresses  himself  gene- 
rally, while  Luke  (22 :  59)  observes 
more  particularly  that  "  another  "  af- 
firmed. H  Thij  speech  beiorayeth  thee. 
Bewray  is  now  an  obsolete  word, 
equivalent  to  our  modern  word  be- 
tray  or  make  knoion.  Hov/  Peter's 
speech,  that  is,  manner  of  speakings 
proved  him  to  have  been  a  companion 
of  Jesus,  is  explained  by  Luke  22  :  59, 
and  Mark  14  :  70  ~  '•'  Thou  art  a  Gali- 
lean, and  thy  speech  agreeth  thereto." 
The  dialect  of  Galilee  differed  from 
that  of  Judea  and  Jerusalem,  in  being' 
less  polished,  and  using  some  words 
improperly.  Since  Peter  was,  with- 
out doubt,  a  Galilean,  he  might  well, 
in  present  circumstances,  be  regarded 
as  a  follower  of  the  Galilean.  The 
person  who  accused  him  the  third 
time  was  a  relative  of  him  that  had 
lost  his  ear,  and  he  had  seen  Peter  in 
the  garden  when  Jesus  was  appre- 
hended.    See  John  18  :  26. 

74.  To  curse;  to  imprecate  curses 
on  himself,  if  he  really  did  know  Je- 
sus. II  To  swear  ;  to  use  the  langua^ 
of  an  oath,     jj  Ths.  cock  creic  ;  that  is, 


'HZZ 


MATTHEW. 


75  And  Peter  remembered 
the  word  of  Jesus,  which  said 
unto  him,  Before  the  cock  crow, 
thou  shalt  deny  me  thrice. 
And  he  went  out,  and  wept  bit- 
terly. 

CHAPTER  XXVH. 

WHEN  the  morning  was 
come,  all  the  chief  priests 
and  elders  of  the  people  took 
counsel  against  Jesus  to  put 
him  to  death. 


the  second  time.     Compare  Mark  14  : 
72,  30. 

75.  And  Peter  remembered,  &c. 
Luke  remarks  (22:  (51),  that  Jesus, 
turning,  looked  upon  Peter.  Peter 
was  at  some  distance,  towards  the 
entrance,  probably,  of  the  hall  (v.  71), 
but  sufficiently  near  to  receive  the 
heart-affecting  look  of  his  abused 
Master.  For  parallel  passages,  rela- 
tive to  Peter's  denial,  see  Mark  14  : 
6G— 72.  Luke  22:  55—62.  John 
18  :  15—27. 

Let  us  here  carefully  obskrve, 

1.  The  weakness  of  human  resolu- 
tion, and  the  folly  of  self-confidence. 
V.  35. 

2.  The  necessity  of  watchfulness 
Had  prayer. 

3.  The  little  confidence  that  can  be 
placed  in  the  assertions  of  a  man  who 
abounds  with  oaths  in  his  conversa- 
tion. V.  74. 

4.  The  kindness  of  Jesus  to  his 
tempted  and  vanquished  disciple. 
Luke  22:  61. 

5.  The  subduing  influence  of  kind- 
jioss.  v.  75. 

CHAPTER    XXVIl. 

1.  When  the  morning  was  come. 
The  preceding  examination  and  con- 
demnation of  Jesus  (26 :  59 — ^Q)  ap- 
pear to  have  occurred  in  the  night,  as 
soon  as  possible  after  he  was  appre- 
hended. Early  in  the  morning,  after 
a  recess,  as  it  would  seem,  the  mem- 


2  And  when  they  had  bound 
him,  they  led  him  away,  and  de- 
livered him  to  Pontius  Pilate  the 
governor. 

3  Then  Judas,  which  had  be- 
trayed him,  when  he  saw  that 
he  was  condemned,  repented 
himself,  and  brought  again  the 
thirty  pieces  of  silver  to  the 
chief  priests  and  elders, 

4  Saying,  I  have  sinned,  in 
that  I  have  betrayed  the  inno- 
cent   blood.       And    they    s^id, 


bers  of  the  Sanhedrim  came  together 
again,  to  consult  respecting  his  being 
put  to  death.  Luke  (22  :  GQ)  seems 
to  group  together  all  the  transactions 
connected  with  the  examination,  con- 
demnation, and  subsequent  consulta- 
tion, and  thus,  in  a  general  and  brief 
way,  speaks  only  of  this  meeting  in 
the  morning. 

2.  Delivered  him  to  Pontius  Pilate 
the  governor.  Pontius  Pilate  was  at 
this  time  the  chief  Roman  officer  in 
Judea.  The  Roman  title  of  bis  office 
was  -procurator.  As  the  Jews  were 
now  subject  to  the  Ronian  empire, 
the  power  of  their  courts  was  limited. 
The  Romans  still  permitted  them  to 
enjoy  their  peculiarities  as  to  religion, 
and  us  to  many  civil  arrangements ; 
the  Jewish  tribunals  still  existed,  and 
had  the  right  of  inflicting  punishments 
short  of  death.  The  Sanhedrim  still 
had  the  right  of  condemning  to  death 
for  religious  offences,  but  the  power 
of  executing  the  sentence  had  been 
taken  away  ;  and  the  punishment  of 
death  could  not  be  inflicted  without 
the  sanction  of  the  Roman  governor, 
or  procurator. 

3.  He  was  condemned;  by  the  Jew- 
ish Sanhedrim.  Judas  also  had  no 
doubt  that  the  high  priest  would  carry 
his  point  with  Pilate,  and  have  a  final 
condemnation  of  Jesus,  ||  Repented 
himself;  was  filled  with  remorse  and 
anguish. 

4.  Innocent  Mood.  What  an  attes- 
tation this  to  the  spotlessness  of  Jesus 


CHAPTER  XXVII. 


22;l 


What  25  that  to  us?     See  thou 
to  that. 

5  And  he  cast  down  the 
pieces  of  silver  in  the  temple, 
and  departed,  and  went  and 
hanged   himself. 

6  And  the  chief  priests  took 
the  silver  pieces,  and  said,  It  is 
not  lawful  for  to  put  them  into 
the  treasury,  because  it  is  the 
price  of  blood. 

7  And  they  took  counsel,  and 


character !  Had  there  been  a  single 
impropriety  in  all  the  most  confiden- 
tial intercourse  of  Jesus  with  his  dis- 
ciples, Judas  would  at  this  time  have 
exposed  it. 

5.  Hanged  himself.  In  Acts  1 :  IS, 
it  is  stated,  that  Judas  fell  headlong, 
and  "  burst  asunder  in  the  midst,  and 
all  his  bowels  gushed  out."  Probably 
after  hanging  himself  over  some  preci- 
pice, the  rope,  or  the  limb  of  the  tree, 
broke;  and  he  was  precipitated,  and 
came  to  his  miserable  end.  Sad  fate 
of  one  who  had  been  a  professed  dis- 
ciple of  Jesus,  had  been  admitted  to 
most  familiar  intercourse  with  the  Sa- 
viour, and  had  enjoyed  the  confidence 
of  his  fellow-disciples  I  Besides  this, 
he  went  '•'  to  his  own  place  "  (Acts  1 : 
25)  ;  the  place  for  which  his  character 
fitted  him.  Good  indeed  had  it  been 
for  him  if  he  had  never  been  born. 
Matt.  26  :  24.  What  a  diflference  be- 
tween the  anguish  of  Peter,  after  he 
caught  the  eye  of  his  Master,  and  the 
anguish  of  Judas  !  What  a  difference 
in  their  conduct  I  One  was  dissolved 
in  grief,  and  entered  anew  upon  a 
most  vigilant  service  of  his  Master: 
<he  other,  unable  to  endure  the  goad- 
ings  of  an  awakened  conscience,  went 
away,  in  a  hopeless  and  unhumbled 
frame  of  mind,  and  killed  himself. 
Compare  2  Cor.  7  :  10. 

6.  li  is  not  laicful.  The  law  re- 
quh-ed  (Deut.  23:  18)  that  no  money, 
procured  in  a  shameful  or  base  man- 
ner, should  be  devoted  to  the  service 
of  God.  However  glad  the  chief 
priests  were,  to  have  obtained,  in  any 


bought  with  them  the  potter's 
field,  to  bury  strangers  in. 

8  Wherefore  that  field  was 
called,  The  field  of  blood,  unto 
this  day. 

9  (Then  was  fulfilled  that 
which  was  spoken  by  Jeremy 
the  prophet,  saying,  And  they 
took  the  thirty  pieces  of  silver, 
the  price  of  him  that  was  val- 
ued, whom  they  of  the  children 
of  Israel  did  value  ; 

way,  possession  of  Jesus,  yet  they 
would,  readily  grant,  that  Judas  had 
obtained  his  money  very  dishonora- 
bly. Besides,  it  had  purchased  human 
blood,  and  a  person  would  naturally 
shrink  from  using  money  so  procured. 
The  priests  professed  tenderness  of 
conscience  as  to  the  use  of  this  mon- 
ey ;  but  alas !  how  sadly  had  they 
violated  the  claims  of  conscience  in 
their  persecuting  of  Jesus  and  pro- 
curing his  condemnation  !  Men  some- 
tunes  make  conscience  yield  to  con- 
venience, or  to  their  own  purposes. 

7.  The  potter's  field;  a  particular 
field  which  had  furnished  clay  for 
making  earthen  vessels.  It  is  proba- 
ble that  the  clay  was  exhausted,  and 
hence  the  field  could  be  purchased  at 
a  low  rate.  ||  To  hury  strangers  in  ; 
that  is,  Jews  who  might  come  from 
abroad  to  Jerusalem  for  religious  and 
other  purposes,  and  die  away  from 
home. 

9,  10.  Then  was  fulfilled  that  which 
was  spoken  hy  Jeremy.  Jeremy  is  the 
same  as  Jeremiah.  But  the  language 
quoted  in  this  verse  and  in  the  follow 
ing,  is  not  found  in  the  book  of  Jere 
miah.  Language  sufficiently  similar 
to  occur  to  the  mind  of  Matthew  in 
this  connection,  is  found  in  ZechariaK 
1 1 :  12, 13.  There  is  here  a  difficulty 
How  can  it  be  satisfactorily  explained, 
that  a  passage,  found  in  Zechariah,  i» 
said  by  Matthew  to  have  been  spoken 
by  Jeremiah  ?  On  this  point,  it  may  be 
said,  1.  One  manuscript,  at  least,  of 
the  original  Greek,  and  one  transla 
tion,  furnish  the  word  Zechariah,  in- 


21H 


MATTHEW. 


10  And  gave  them  for  the 
potter's  field,  as  the  Lord  ap- 
pointed me,) 

11  And  Jesus  stood  before 
the  governor  :  and  the  governor 
asked  him,  saying,  Art  thou  the 
king  of  the  Jews  1  And  Jesus 
eaid  unto  him,  Thou  sayest. 

12  And  when  he  was  accused 

stead  of  Jeremiah.  2.  Some  manu- 
scripts, the  Syriac  translation,  which 
is  probably  the  oldest  one,  and  some 
Latin  books,  mention  the  name  of  no 
prophet,  and  say,  merely,  "  spoken  by 
the  prophet."  It  is  possible  that  the 
name  Jeremiah  was  inserted  by  some 
subsequent  copyist.  3.  There  may 
have  been  extant,  in  the  time  of  Mat- 
thew, a  work  ascribed  to  the  prophet 
Jeremiah,  containing  this  passage, 
which  work  afterwards  perished. 
Such  a  work,  or  an  extract  claiming 
to  be  from  such  a  work,  Jerome,  of  the 
fourth  century,  says  he  saw.  These 
circumstances,  viewed  separately  or 
conjointly,  greatly  diminish  the  diffi- 
culty, which  yet  cannot  be  wholly 
removed.  There  was  so  striking  a 
similarity  between  the  language  quo- 
ted and  the  event  just  related,  that 
the  event  might  be  represented  as  a 
fulfilment  of  it,  or  as  being  strikingly 
in  accordance  with  it. 

11 .  Jesus  stood  before  the  governor. 
The  account  which  Matthew  gives  of 
the  remaining  circumstances  of  the 
Saviour's  being  delivered  up  to  the 
will  of  the  Jews,  is  very  brief  But 
the  other  evangelists  supply  the  neces- 
sary information.  It  seems  from  John 
18:  28—31,  that  when  the  Jews  had 
carried  Jesus  to  Pilate,  and  made 
their  representation  to  him,  he  de- 
clined acceding  to  their  request  re- 
specting his  death,  and  referred  the 
matter  back  to  themselves.  Being 
thus  in  danger  of  failing  in  their  ob- 
ject, they  brought  a  new  accusation 
against  him  ;  namely  (see  Luke  23  : 
2),  of  exciting  sedition  among  the 
people,  and  opposing  Cesar,  that  is, 
the  Roman  emperor,  professing  to  be 
himself  a  king.  On  the  strength  of 
this  accusation,  Pilate  withdrew  with 


of  the  chief  priests  and  elders, 
he  answered  nothing. 

13  Then  saith  Pilate  unto 
him,  Hearest  thou  not  how  many 
things  they  witness  against  thee  ? 

14  And  he  answered  him  to 
never  a  word;  insomuch  that 
the   governor    marvelled    great- 


Jesus  from  the  chief  priests  and  others 
(for  they  were  unwilling  to  go  into 
Pilate's  hall,  lest  they  should  be  ren- 
dered unclean,  and  become  unfit  to  at- 
tend the  passover  exercises),  and  went 
into  the  hall.  Thus,  as  Matthew  re- 
lates in  this  verse,  Jesus  was  before 
the  procurator.  |1  .^rt  thou  the  king 
of  the  Jeics?  Jesus  was  the  king  of  the 
Jews  in  the  Jewish  sense  of  that 
phrase,  for  it  signified  the  Messiah.  He 
therefore  gave  an  affirmative  answer 
to  Pilate's  question.  But  according  to 
John  18 :  34 — 38,  Jesus  made  such 
explanations  of  the  term  king,  when 
applied  to  himself,  as  assured  Pilate, 
that  the  Roman  government  had 
nothing  to  fear  from  him.  Hence, 
when  Pilate  came  forth  to  the  Jews, 
he  declared  Jesus  to  be  free  from  any 
just  cause  of  death. 

12.  IVhcn  he  was  accused,  «&c.  The 
declaration  of  Pilate  made  the  Jews 
more  urgent  (see  Luke  23 :  5)  in  press- 
ing their  accusation  of  Jesus'  spread- 
ing seditious  sentiments  throughout 
the  land,  from  Galilee  even  to  Jeru- 
salem. But  to  this  accusation,  Jesus, 
knowing  that  Pilate  put  no  confidence 
in  it,  made  no  reply. 

14.  The  governor  marvelled  greatly. 
He  wondered  at  the  patience  and 
equanimity  of  Jesus,  while  his  adver- 
saries were  expressing  so  determined 
a  hostility  against  him. 

At  this  point  in  the  history,  Luke 
relates  (23 :  6— 12),  that  Pilate,  having 
heard  mention  made  of  Galilee,  which 
belonged  to  the  jurisdiction  of  Herod, 
and  wishing  probably  to  rid  himself 
of  the  Jews'  importunities,  as  well  as 
to  seem  to  pay  regard  to  Herod,  who 
was  now  at  Jerusalem  attending  the 
passover,  sent  Jesus  and  his  accusers 
to  Herod.     Herod,  after  a  short  inter- 


CHAPTER    XXVII. 


225 


15  Now  at  that  feast  the  gov- 
ernor was  wont  to  release  un- 
to the  people  a  prisoner,  whom 
they  would. 

16  And  they  had  then  a  nota- 
ble prisoner,  called  Barabbas, 

17  Therefore,  when  they  were 
gathered  together,  Pilate  said 
unto  them,  Whom  will  ye  that  I 
release  unto  you?  Barabbas,  or 
Jesus,  which  is  called  Christ? 

18  For  he  knew  that  for  envy 
they  had  delivered  him. 

19  When  he  was  set  down 
on  the  judgment-seat,  his  wife 
sent  unto  him,  saying,  Have 
thou  nothing  to  do  with  that  just 

view,  in  which  he  abused  Jesus,  sent 
him  back  to  Pilate,  dressed  with  a  gor- 
geous robe,  in  mockery  of  his  claims. 
Pilate,  streng-thened  by  the  fact  that 
Herod  had  not  found  Jesus  guilty, 
sought  to  release  him,  by  proposing  to 
scourge  him,  and  then  to  let  him  go. 
Luke  23  :  16.  Pilate  was  willing  that 
Jesus  should  be  scourged,  so  as  to  ap- 
pease the  people,  and  perhaps  in  hope 
that  this  would  satisfy  them  instead 
of  his  death. 

15.  M  that  feast;  namely,  the  an- 
nual festival  of  the  passover.  |j  To 
release  unto  the  people  a  prisoner. 
On  the  strength  of  this  custom,  Pilate 
hoped  to  release  Jesus. 

16.  Xota.hle  prisoner ;  notorious,  in- 
famous. For  his  character  and  crimes, 
see  Mark  15  :  7.    Luke  23  :  19. 

17.  ]Vhen  they  were  gathered  to- 
gether. They  had  gone  to  Herod, 
and  had  now  returned  to  Pilate ;  and 
as  Pilate  had  a  proposal  to  make  to 
them,  he  might  have  called  them  to  a 
near  position.  See  Luke  23  :  13.  It 
was  not  only  the  chief  priests  and 
distinguished  men  that  were  assem- 
bled, but,  as  Luke  (23:  13)  says,  if /te 
people  also. 

18.  For  envy  they  had  delivered 
him.  They  envied  his  superior  knowl- 
edge and  ability,  and  his  popularity. 


man;  for  I  have  sutfered  many 
things  this  day  in  a  dream  be- 
cause of  him. 

20  But  the  chief  priests  and 
elders  persuaded  the  multitude, 
that  they  should  ask  Barabbas, 
and  destroy  Jesus. 

21  The  governor  answered 
and  said  unto  them,  Whether 
of  the  twain  will  ye  that  I  re- 
lease unto  you?  They  said, 
Barabbas. 

22  Pilate  saith  unto  them. 
What  shall  I  do  then  with  Je- 
sus, which  is  called  Christ  ? 
They  all  say  unto  him,  Let  bim 
be  crucified. 


Pilate  had  discernment  enough  to  see 
this  ;  and  he  could  gather  this  fronj 
many  facts  which  had  before  this 
doubtless  come  to  his  knowledge  re- 
specting Jesus.  The  fact,  that  it  was 
envy  on  the  part  of  the  Jewish  rulers 
that  led  to  their  ill-treatment  of  Jesus, 
made  Pilate  believe  that  his  proposal 
to  release  Jesus  would  be  welcomed 
by  the  common  people  present.  See 
Mark  15  :  8—10. 

19.  When  he  teas  set  down  on  the 
judgment-seat ;  more  strictly,  while 
he  was  still  sitting  on  the  judgment- 
seat.  II  This  day.  The  word  day  was 
probably  used  here  not  in  distinction 
from  nighty  but  merely  as  declaring 
that  the  dream  was  had  but  a  short 
time  before,  not  yesterday,  but  to-day. 
We  speak  also  of  twenty-four  hours 
composing  a  day. 

20.  Persuaded  the  multitude.  An 
unstable  crowd  they  might  easily  in- 
fluence. Jesus  they  might  contempt- 
uously speak  of  as  a  Galilean,  as  one 
Avho  had  mocked  their  hopes,  and  who, 
instead  of  being  the  victorious  king 
they  had  anticipated,  was  noAV  a  de- 
tected impostor  and  a  forlorn  captive. 

21.  Twain;  an  obsolete  word,  uiean- 
ing  tico.  II  Whether  of  the  twuin , 
which  one  of  il.e  two.' 

22.  Let  him  be  crucified.     The  San 


*J6 


MATTHEW. 


23  And  the  governor  said, 
Why,  what  evil  hath  he  done? 
But  they  cried  out  the  more, 
saying,  Let  him  be  crucified. 

24  When  Pilate  sav^  that  he 
could  prevail  nothing,  but  that 
rather  a  tumult  was  made,  he 
took  water,  and  washed  Ms 
hands  before  the  multitude,  say- 
ing, I  am  innocent  of  the  blood 
of  this  just  person  :  see  ye  to  it. 


hedrim  had  condemned  Jesus  for  blas- 
phemy ;  and  the  Jewish  law  (Lev.  24  : 
16)  had  directed  that  a  blasphemer 
should  be  stoned.  They  had  also 
brought,  in  the  presence  of  Pilate,  a 
new  accusation  against  Jesus  ;  that  of 
arraying  himself  against  the  authority 
of  Cesar.  Luke  23:  2.  In  view  of 
this,  they  could  represent  that  a  Ro- 
man mode  of  punishment  was  requir- 
ed Besides,  they  wished  to  heap  all 
possible  indignity  upon  Jesus ;  and 
crucifixion  was  a  most  cruel  and  ig- 
nominious punishment,  inflicted  by 
the  Romans  only  on  slaves  and  the 
vilest  malefactors,  as  robbers,  assassins 
and  rebels. 

23.  What  evil  hath  he  done  ?  Thus 
Pilate,  by  again  declaring  his  convic- 
tion that  Jesus  had  been  guilty  of  no 
crime,  made  another  ineffectual  effort 
to  obtain  for  him  a  release.  Compare 
Luke  23  :  22. 

24.  He  took  tcatcr  and  washed  his 
hands.  By  this  symbolical  act,  he 
wished  to  declare  to  the  people  his 
conviction  of  the  innocence  of  Jesus, 
and  his  desire  that,  if  Jesus  were  put 
to  death,  he  might  be  known  as  having 
no  participation  in  such  an  act.  The 
Jews  well  understood  the  import  oT 
such  an  action.     See  Deut.  21  :  C,  7. 

25.  His  Mood  he  on  us,  &.c.)  on  us 
and  on  our  posterity  be  the  conse- 
qsjences  of  putting  him  to  death  ;  we 
will  bear  the  blame.  If  the  curse  of 
God  follows,  let  it  fall  on  us.  Fatal 
imprecation!  fulfilled,  alas!  with  hor- 
rors indescribable. 

26.  When  he  had  scourged  Jesus. 
Scourging  always  preceded  the  pun- 


25  Then  answered  all  the 
people,  and  said.  His  blood  he 
on  us,  and  on  our  children. 

26  Then  released  he  Barab- 
bas  unto  them :  and  when  he 
had  scourged  Jesus,  he  deliv- 
ered him  to  be  crucified. 

27  Then  the  soldiers  of  the 
governor  took  Jesus  into  the 
common  hall,  and  gathered  unto 
him  the  whole  band  of  soldiers. 


ishment  of  crucifixion.  The  person 
was  almost  entirely  stripped  of  his 
clothes,  and  was  beaten,  commonly 
with  whips.  The  whips  were  also 
armed  with  stings,  making  the  suffer- 
ing so  severe  that  the  victim  would 
sometimes  die  under  it.  This,  then, 
was  not  the  scourging  which  Pilate 
had  proposed  to  inflict,  just  to  satisfy 
the  people,  so  that  he  might  release 
Jesus.  See  Luke  23  :  IG.  It  would 
seem,  however,  from  the  account  giv- 
en by  John  (19  :  1— IC),  that  after  Pi- 
late had  thus  permitted  him  to  be  scour- 
ged (which  act  was  regarded  as  prelim- 
inary to  crucifixion),  Pilate  still  made 
an  effort  to  release  him,  by  again  com- 
ing forward  and  protesting  his  belief 
in  the  innocence  of  Jesus,  hoping,  per- 
haps, that  after  all  which  had  pass- 
ed, the  scourging  that  had  just  been 
inflicted  might  so  far  excite  their 
compassion  as  to  procure  their  assent 
to  his  release.  But  it  was  in  vain. 
They  were  determined  on  his  death  ; 
and  they  let  Pilate  know,  that  if  he 
released  Jesus,  his  own  loyalty  to 
Cesar  would  be  suspected,  and  he 
would  thereby  endanger  him.self  See 
John  19 :  12.  Having  so  long  en- 
deavored to  avoid  compliance  with 
the  clamors  of  the  priests  and  the 
people,  he  at  last  desisted  from  the 
fruitless  effort,  and  delivered  Jesus  to 
their  will, 

27.  The  soldiers  of  the  governor; 
the  Roman  soldiers,  j]  The  common 
hall.  This  is  the  same  as  is  called  in 
John  18 :  28,  33,  '•  the  judgment  hall." 
The  original  word  properly  signifies 
the  house,  the  palace,  which  was  em- 


CHAPTER    XXVII. 


227 


23  And  they  stripped  him, 
and  put  on  him  a  scarlet  robe. 

29  And  when  they  had  plat- 
ted a  crown  of  thorns,  they  put 
it  upon  his  head,  and  a  reed  in 
his  right  hand  :  and  they  bowed 
the  knee  before  him,  and  mock- 
ed him,  saying,  Hail,  King  of 
the  Jews  ! 

30  And  they  spit  upon  him. 


ployed  for  the  residence  of  the  Ro- 
man governor,  or  procurator,  when  he 
should  be  in  Jerusalem  ;  for  he  gener- 
ally resided  in  Cesarea.  The  tribunal, 
that  is,  the  place  for  holding  trials,  was 
outside,  in  the  open  court  or  area,  at- 
tached to  the  palace.  Jesus,  then, 
was  taken  into  an  inner  apartment. 
This  palace  was  situated  in  the  vicini- 
ty of  the  temple.  1|  The  whole  band 
of  soldiers.  At  the  time  of  the  pass- 
over,  it  was  usual  for  one  cohort  of  the 
Roman  army  to  be  stationed  in  Jeru- 
salem. A  cohort  was  divided  into 
smaller  portions,  each  containing 
sometimes  a  hundred  and  thirty  men, 
and  sometimes  two  hundred  and  ten. 
One  of  these  smaller  divisions  is  proba- 
bly here  meant. 

28.  They  stripped  him;  that  is,  of 
his  mantle.  ||  A  scarlet  robe.  A  gar- 
ment of  the  kind  here  mentioned  was 
sometimes  worn  by  the  Roman  empe- 
rors, by  military  commanders,  and  by 
soldiers.  Pilate's  soldiers,  in  derision 
of  the  claim,  which  they  knew  Jesus 
had  made,  to  be  the  king  of  the  Jews, 
placed  on  him,  instead  of  his  own  man- 
tle, an  old  military  robe.  Matthew 
calls  it  a  scarlet  robe,  or,  as  the  origi- 
nal word  may  be  translated,  crimson, 
a  red  color  less  bright  than  scarlet ; 
but  Mark  (15:  17)  and  John  (19:  2) 
speak  of  it  as  a^7?<r/>/e  garment.  There 
is,  however,  no  difficulty  connected 
with  this  variety  of  expression ;  for 
anciently  the  term  purple  was  applied 
to  any  very  red  color,  and  in  good 
writers,  the  original  words,  signifying 
purple  and  scarlet,  or  crimson,  are  in- 
terchanged, and  used  synonymously. 

29.  A  crown  of  thorns;  a  crown 
made  of  a  thorn  bush.     ||  They  put  if 


and  took  the  reed,  and  smote 
him  on  the  head. 

31  And  after  that  they  had 
mocked  him,  they  took  the  robe 
off  from  him,  and  put  his  own 
raiment  on  him,  and  led  him 
away  to  crucify  him. 

32  And  as  they  came  out, 
they  found  a  man  of  Cyrene, 
Simon    by    name :     him     they 

■upon  his  head  ;  in  derision  of  his  claim- 
ing to  be  a  king,  as  a  crown  is  an  ap- 
pendage of  royalty.  There  is  no  inti- 
mation, hov;ever,  that  they  put  this 
mock  crown  on  his  head  in  such  a  man- 
ner as  to  wound  his  flesh.  \\  A  reed  ; 
answering  to  a  royal  sceptre.  |[  Mock- 
ed him;  not  in  our  sense  of  the  word 
mock,  that  is,  to  imitate  another ;  but 
derided,  insulted  him. 

The  indignities  heaped  upon  Jesus, 
as  related  in  vs.  28 — 30,  were  not  re- 
quired by  any  rule  or  ciistom  respect- 
ing those  who  had  been  condemned  to 
be  crucified,  but  arose  wholly  from 
the  domineering  disposition  of  the  Ro- 
man soldiers,  and  their  desire  to  make 
sport.  They  probably  had  no  partic- 
ular spite  against  Jesus ;  they  knew 
very  little,  perhaps  nothing,  of  him, 
but  what  they  had  very  recently  heard 
from  the  Jews,  his  adversaries;  and 
they  cared  very  little  about  him. 
They  probably  thought  him  a  weak- 
minded  and  unfortimate  fanatic,  over 
whom  they  might  triumph,  and  with 
whom  they  might  make  sport  without 
danger  to  themselves;  just  as  many 
persons  of  uncultivated  minds,  and  of 
rough  sensibilities,  can  with  pleasure 
join  a  crowd  that  may  be  abusing  a 
fellow-creature. 

32.  As  they  came  out;  that  is,  from 
the  city.  It  was  customary  for  pun- 
ishments of  this  nature  to  be  inflicted 
outside  of  the  city.  Compare  Num. 
15:  35.  1  Kings  'Z\:  13.  Ij  Cyrene. 
This  was  a  large  city  of  Lybia,  in  the 
northern  pai-t  of  Africa.  Here  large 
numbers  of  Jews  resided.  The  Jews 
of  this  city  were  in  the  habit  of  visit- 
ing Jerusalem  at  the   great  festivals ; 


S>28 


MATTHEW. 


compelled    to    bear    his    cross. 

33     And    when    they    were 

come  unto  a  place  called  Gol- 

so  that  there  was  even  a  synagogue 
in  Jerusalem  for  their  accommodation. 
See  Acts  2 :  10.  6  :  9.  H  Simori  by 
name.  Mark  (15  :  21)  mentions  the 
additional  circumstance,  that  he  was 
father  of  Alexander  and  Rufus.  These 
were  men  who,  at  the  time  of  Mark's 
writing,  were  well  known  among  the 
Christians.  Whether  they  were  the 
same  as  those  mentioned  in  Acts  19: 
33,  Rom.  IG:  13,  cannot  be  decided. 
As  Jesus  and  the  attending  company 
were  going  on  to  the  place  of  exe- 
cution, Simon  was  on  his  way  from 
the  country  (Mark  15  :  21)  to  the  city, 
intending  doubtless  to  enter  by  the 
same  gate  through  which  Jesus  had 
passed.  ||  They  compelled.  The  origi- 
nal word  here  is  the  same  as  in  5  :  41. 
The  remarks  there  made  may  show, 
that  the  attending  officers  had  a  right 
to  call  into  service  any  persons.  ||  To 
bear  his  cross.  It  was  customary  for 
the  condemned  criminal,  after  having 
been  scourged,  to  endure  the  addition- 
al suffering  of  being  obliged  to  carry 
the  cross  himself  to  the  place  of  pun- 
ishment. In  the  present  instance, 
doubtless,  there  was  such  an  exhaus- 
tion of  strength,  that  aid  was  neces- 
sary, lest  Jesus  should  die  on  the  way. 
Nor  can  this  be  wondered  at.  After 
the  occupation  of  the  preceding  day, 
he  had  attended  on  the  passover-sup- 
per,  and  had  had  a  long  conversation 
with  his  disciples.  During  the  night, 
he  not  only  had  had  no  sleep,  but  had 
been  enduring  the  most  exhausting 
anguisJi  before  being  apprehended  ; 
then  he  was  hurried  aw^ay  to  the  house 
of  Annas,  thence  to  that  of  Caiaphas, 
where  he  endured  insult  and  abuse, 
both  as  to  body  and  to  mind.  Thence 
he  was  sent  to  Pilate,  thence  to  Her- 
od, and  back  again  to  Pilate.  Short- 
ly after,  he  was  scourged,  and  then 
abused  by  the  Roman  soldiers ;  and  af- 
ter all  this,  the  weight  of  the  cross 
was  laid  on  him.  It  doubtless  appeared 
to  the  soldiers,  and  the  accompanying 
Jews,  a  happy  circumstance  that  some 


gotha,  that  is  to  say,  A  place  of 
a  skull, 

34   They  gave  him  vinegar  to 


one  was  passing  by,  whose  assistance 
they  might  command.  It  is  not  un- 
likely, too,  that  the  Jews  who  were 
present  might  have  known  Simon, 
as  one  who  had  favored  Jesus  ;  and 
they  therefore  suggested  to  the  Ro- 
mans the  compelling  of  his  services. 
Luke  (23  :  27 — 32)  informs  us,  that  a 
multitude  of  the  people  and  of  women 
followed  to  the  place  of  execution  ; 
and  that  two  malefactors  were  also  led 
forth  to  be  crucified.  The  cross  con- 
sisted of  a  piece  of  wood  placed  u])- 
right,  witli  another  piece  placed  across 
it  at  right  angles  near  the  top.  It  sel- 
dom exceeded  ten  feet  in  height ;  and 
the  crucified  person  was  usually  about 
three  feet  from  the  ground.  Near  the 
middle  of  the  upright  piece,  there  was 
a  projection  on  which  the  victim  sat ; 
the  arms  were  extended,  and  fastened 
to  the  cross-piece  by  nails  through  the 
palms  of  the  hand  ;  through  each  foot 
also  a  nail,  or  spike,  was  driven. 
Sometimes  the  victim  was  fastened  to 
the  cross  after  it  was  erected  ;  some- 
times while  it  was  lying  on  the 
ground. 

33.  Golgotha  ;  an  eminence  at  that 
time  near  the  city,  on  the  north-west, 
where  malefactors  were  commonly 
executed.  Luke  (23 :  33)  says,  the 
place  was  called  Calvary.  This  latter 
name  comes  to  us  from  the  Latin  lan- 
guage, in  which  the  word  Calvaria 
signifies  a  skull ;  and  the  original  word 
used  by  Luke  is  the  Greek  word  for 
a  skull.  Golgotha  is  properly  a  He- 
brew word,  having  the  same  significa- 
tion. The  evangelists  agree  together, 
then,  in  the  name  ;  only  some  of  them 
use  a  Hebrew  word,  and  one  of  them 
a  Greek  word,  which  is  a  translation 
of  the  Hebrew  ;  while  our  word  Cal- 
vary is  drawn  from  a  Latin  transla- 
tion of  the  same  name.  [|  Jl  place  of  a 
skull.  The  bones  of  criminals  were 
frequently  left  exposed  on  this  rising 
ground  ;  hence  it  was  called  the  place 
of  a  skull,  or  of  skulls. 

34.  Vinegar  to  drink,  mingled  with 


CHAPTER  XXVII, 


229 


drink,  mingled  with  gall :  and 
when  he  had  tasted  thereof,  he 
would  not  drink. 

35  And  they  crucified  him, 
and  parted  his  garments,  cast- 
ing lots  ;  that  it  might  be  ful- 
filled which  was  spoken  by  the 
prophet,  They  parted  my  gar- 
ments among  them,  and  upon 
my  vesture  did  they  cast  lots. 

gall.  Our  word  vinegar  hardly  cor- 
responds to  the  term  in  the  original. 
The  drink  which  was  now  offered  to 
the  Saviour,  was  the  one  ordinarily 
given  to  criminals  just  before  execu- 
tion, so  as  to  produce  intoxication  and 
insensibility  to  the  pains  which  would 
otherwise  be  endured.  It  was  made 
of  a  poor  sort  of  wine,  with  which 
myrrh  was  mingled,  and  various  bitter 
ingredients,  such  as  wormwood,  ike, 
coming  under  the  general  name  gall. 
It  was  not  offered  to  the  Saviour  now 
as  an  indignity,  or  to  aggravate  his 
distress,  but  to  render  him  insensible 
to  pain  by  drowning  his  senses.  The 
same  mixture  is  called  by  Mark, 
•'wine  mingled  with  myrrh."  ||  He 
would  not  drink.  Jesus  was  unwill- 
ing to  drown  his  sensibilities,  but 
chose  to  meet  death  in  all  its  bitter- 
ness, without  any  of  its  pains  being 
diminished  by  such  artificial  methods. 
Having  therefore  just  tasted  of  the 
mixture,  and  perceived  what  it  was, 
he  declined  drinking  it. 

35.  Parted  his  garments;  divided 
them  among  themselves;'  for  persons 
who  were  crucified  were  fastened  to 
the  cross  perfectly  naked.  It  was  the 
custom  of  the  Roman  soldiers  to  claim 
the  garments  of  persons  whom  they 
had  executed.  ||  Casting  lots.  John 
(19:  23,  24)  explains  distinctly  that 
some  of  his  garments  they  divided 
among  themselves  ;  but  for  his  tunic, 
that  is,  the  inner  garment,  which  they 
were  unwilling  to  cut,  they  cast  lots, 
to  see  to  whom  it  should  fall.  The 
number  of  soldiers  engaged  in  the 
crucifixion  and  in  taking  the  gar- 
ments was  four.  John  19  :  23.  ||  Spo- 
»JL.  1,  20 


36  And  sitting  down,  they 
watched  him  there; 

37  And  set  up  over  his  head 
his  accusation,  written,  THIS 
IS  JESUS,  THE  KING  OF 
THE    JEWS. 

38  Then  were  there  two 
thieves  crucified  with  him ;  one 
on  the  right  hand,  and  another 
on  the  left. 


ken  by  the  prophet.     Ps.  22  :  18.     The 

language  of  the  psalm  was  literally 
applicable  to  the  conduct  of  the  sol- 
diers. Though  the  soldiers  had  no 
intention  of  fulfilling  any  thing  which 
had  been  written  respecting  Jesus,  yet 
the  manner  in  which  they  conducted 
towards  him  exactly  accorded  v/ith 
what  inspired  men  had  written. 

36.  Sitting  doicn,  theij  watched  him 
there.  It  was  customary  for  a  crucified 
person  to  remain  on  the  cross  till  he 
died ;  but  while  he  exhibited  any 
signs  of  life,  he  was  watched  by  a 
guard. 

37.  Set  up  over  his  head  his  accusa- 
tion. It  was  customary  to  write  in 
black  letters,  on  a  whitened  tablet,  the 
crime  for  which  the  person  suffered. 
This  tablet  was  fastened  to  the  cross, 
probably  just  above  the  sufferer's  head. 
The  inscription  on  the  cross  of  Jesus 
was  prepared  according  to  the  direc- 
tion of  Pilate  (John  19  :  19),  and  was 
expressed  in  Hebrew  (that  is,  the  dia- 
lect of  Hebrew  which  the  Jews  in 
Judea  then  spoke),  in  Greek,  and  in 
Latin,  so  that  all  who  should  go  to  the 
place  might  be  able  to  read.  This 
inscription  was  not  satisfactory  to  the 
Jews.     John  19:  20,21. 

38.  Tico  thieves ;  more  properly, 
robbers.  The  season  of  the  passover, 
when  many  were  assembled  at  Jeru- 
salem, was  regarded  as  suitable  for  the 
execution  of  criminals,  that  an  impres- 
sion might  be  made  on  as  many  as 
possible.  Compare  Deut.  17  :  13.  It 
was  also  customary  among  the  Ro- 
mans to  crucify  several  criminals  at 
the  same  time.  These  robbers  might 
have  been  condemned  some  time  be- 


230 


MATTHEW. 


39  And  they  that  passed  by 
reviled  him,  wagging  their 
heads, 

40  And  saying,  Thou  that 
destroyest  the  temple,  and 
buildest  it  in  three  days,  save 
thyself.  If  thou  be  the  Son  of 
God,  come  down  from  the  cross. 

41  Likewise,  also,  the  chief 
priests,  mocking  him,  with  the 
scribes  and  elders,  said, 

42  He  saved  others,  himself 
he  cannot  save.     If  he  be  the 


fore,  and  their  execution  delayed  till 
the  return  of  the  passover.  Luke  (23 : 
34)  informs  us,  that  vi^hen  the  act  of 
crucifying  was  completed,  Jesus  meek- 
ly prayed  for  the  forgiveness  of  those 
who  were  accessory  to  his  death. 

39.  Wagging  ;  shaking  the  head  by 
way  of  derision. 

40.  Thou  that  destroyest,  &LC.  Com- 
pare 26  :  61.  II  If  thou  he  the  Son  of 
God.     Compare  26 :  63. 

41.  Mocking ;  deriding,  insulting. 

42.  Jf  he  he  the  king  of  Israel. 
Compare  John  19:  14,  15. 

43.  He  trusted,  &c.  These  revi- 
lings  of  the  chief  priests,  scribes,  and 
elders,  appear  to  have  excited  the 
Roman  soldiers  to  similar  abuse  of 
Jesus.  Luke  (23 :  36)  relates  that 
they,  coming  near,  offered  him  vinegar 
(that  is,  the  inferior  sort  of  wine  used 
by  the  Roman  soldiers),  and  reproach- 
ed him  in  much  the  same  style  as  did 
the  principal  men  among  the  Jews. 

44.  Cast  the  same  in  his  teeth.  This 
was  a  phrase  more  common  formerly 
than  at  present,  meaning  that  the 
robbers  reviled  Jesus,  by  using  much 
the  same  language.  Luke  relates  (23  : 
39 — 43)  that  one  of  the  robbers  relent- 
ed, exhibited  a  penitent  spirit,  and 
received  a  gracious  assurance  from 
Jesus  that  he  should  speedily  be  in 
bliss.  Matthew  and  Mark  (15  :  32), 
without  intending  to  be  precise,  speak 
only  in  a  general  way  of  the  robbers  ; 
while  Luke  descends  to  particulars. 

At  this  point  of  time,  probably,  oc- 


king  of  Israel,  let  him  now 
come  down  from  the  cross,  and 
we  will  believe  him. 

43  He  trusted  in  God;  let 
him  deliver  him  now,  if  he  will 
have  him  :  for  he  said,  I  am  the 
Son  of  God. 

44  The  thieves,  also,  which 
were  crucified  with  him,  cast 
the  same  in  his  teeth. 

45  Now  from  the  sixth  hour 
there  was  darkness  over  all  the 
land,  unto  the  ninth  hour. 


curred  the  interesting  facts  related  in 
John  19 :  25—27. 

45.  From  the  sixth  hour  there  teas 
darkness,  «fec. ;  that  is,  from  our  twelve 
o'clock  to  our  three  o'clock.  The 
darkness  here  mentioned  could  not 
have  been  an  eclipse  of  the  sun ;  be- 
cause it  was  the  time  of  full  moon, 
when  the  passover  occurred ;  and  such 
is  the  position  of  the  moon  at  that 
time,  that  an  eclipse  of  the  sun  cannot 
take  place.  Besides,  the  duration  of 
this  darkness  altogether  opposes  the 
thought  of  its  having  been  what  we 
call  an  eclipse.  Undoubtedly  it  was 
a  supernatural  darkness,  caused  by  the 
Author  of  nature,  as  being  harmoni- 
ous with  the  events  then  passing  on 
Golgotha.  II  Over  all  the  land.  Luke 
says  (23  :  44)  in  our  translation,  "  over 
all  the  earth  ;  "  but  precisely  the  same 
word  in  the  original  is  employed  by 
him,  as  by  the  other  evangelists.  It 
would  have  been  better  to  have  trans- 
lated the  word  in  Luke  in  the  same 
manner  as  it  is  in  the  other  evange- 
lists. The  word  is  often  used  to  ex- 
press a  comparatively  small  portion  of 
the  earth ;  and  it  is  probable  that  on. 5 
Palestine,  the  country  of  the  Jews, 
and  the  neighboring  regions,  were 
here  intended. 

It  may  be  well  to  mention  here,  that 
John  (19:  14,16)  mentions  that  it  was 
about  the  sixth  hour,  when  Jesus  was 
given  up  by  Pilate  to  be  crucified.  It 
is  probable,  however,  that  some  manu- 
scripts of  John's  Gospel  were,  at  an 


CHAPTER  XXVII. 


231 


46  And  about  the  ninth  hour 
Jesus  cried  with  a  loud  voice, 
saying,  Eli,  Eli,  lama  sabach- 
thani?  that  is  to  say,  My  God, 
my  God,  why  hast  thou  forsaken 
me? 

47  Some  of  them  that  stood 
there,  when  they  heard  that, 
said,  This  man  calleth  for  Elias. 

48  And    straightway   one    of 

early  date,  incorrectly  copied  in  this 
instance,  and  the  letter  of  the  alpha- 
bet which  signifies  5/a;,  was  by  mistake 
written  instead  of  the  letter  signifying 
three.  There  are  also  some  manu- 
scripts, and  other  similar  authority, 
which  present  the  verse  in  John  as 
agreeing  with  the  statement  in  Mark 
15 :  25,  that  Jesus  was  crucified  about 
the  third  hour. 

46.  Eli,  Eli,  &c.  These  words 
and  the  two  following  are  expressed 
in  the  language  spoken  at  that  time 
by  the  Jews  in  Judea;  and  Matthew 
immediately  gives  the  translation  of 
them.  Mark  (15  :  34)  slightly  varies 
the  sound  of  the  word  which  signifies 
God,  but  without  at  all  affecting  the 
meaning.  Whichever  of  these  two 
forms  of  expression  the  Saviour  em- 
ployed, the  Jews  who  were  present 
readily  understood  the  language. 

Jesus  did  not  here  utter  the  lan- 
guage of  despair,  but  of  extreme  an- 
guish. And  O,  how  dreadful  must 
have  been  the  anguish  of  his  soul,  to 
have  extorted  such  aery  !  And  what 
a  lesson  do  we  here  learn  respecting 
the  evil  and  the  desert  of  sin,  in  the 
anguish  of  the  Saviour,  when  thus 
our  iniquities  were  laid  on  him  !  How 
dreadful  the  woe  of  those  who,  in  ad- 
dition to  all  the  sense  of  Jehovah's 
displeasure  against  them  personally  as 
sinners,  must  suffer  the  pangs  of  a 
guilty  conscience  for  having  slighted 
the  provisions  of  saving  love,  and 
turned  away  from  him  that  speaketh 
from  heaven ! 

47.  This  man  callethfor  Ellas.  The 
Saviour's  language  was  doubtless  un- 
derstood ;  but  some  Jews  who  were 
present  took  occasion  from  it  still  fur- 


them  ran,  and  took  a  sponge, 
and  filled  it  with  vinegar,  and 
put  it  on  a  reed,  and  gave  him 
to  drink. 

49  The  rest  said.  Let  be; 
let  us  see  whether  Elias  will 
come  to  save  him. 

50  Jesus,  when  he  had  cried 
again  with  a  loud  voice,  yielded 
up  the  ghost. 


ther  to  deride  him.  It  was  a  common 
opinion  among  the  Jews,  that  Elias, 
that  is,  Elijah,  was  personally  to  ap- 
pear just  before  the  Messiah,  and  to 
assist  him  in  entering  upon  his 
office.  There  being  some  similarity 
in  the  words  employed  by  Jesus  to 
the  word  Elias,  some,  who  were  pres- 
ent, abused  them,  as  if  the  Saviour 
were  calling  for  the  interposition  of 
Elias  to  rescue  him  from  his  present 
unhappy  state. 

48.  With  vinegar ;  that  is,  the  com- 
mon drink  of  the  Roman  soldiers,  an 
inferior  sort  of  wine,  but  not  mingled 
with  myrrh  and  other  intoxicating 
drugs.  It  appears  from  John  (19 :  28) 
that  Jesus  had  said,  "  I  thirst."  The 
sponge  filled  with  this  drink  was  fas- 
tened round  a  reed ;  John  (19  :  29) 
says,  "  upon  hyssop,"  that  is,  a  stick 
or  small  branch  of  a  hyssop-bush. 
For  reaching  the  mouth  of  a  crucified 
person,  a  stick  two  or  three  feet  long 
would  be  quite  sufficient. 

49.  The  rest  said,  &c.  They  en- 
deavored to  induce  the  person  to  de- 
sist from  offering  drink  to  Jesus,  on 
the  plea  that  perhaps  Elias  would 
come  to  his  succor ;  thus  still  further 
deriding  him.  It  would  seem  from 
Mark  15 :  36,  that  this  person  perse- 
vered in  offering  the  drink,  saying. 
Let  alone;  that  is.  Permit  me.  And 
his  reason  for  giving  the  drink  would 
seem  to  have  been,  to  lengthen  out 
the  life  of  this  professed  Messiah  till 
Elias  should  come  ;  lest  he  would  die 
before  Elias  should  make  his  appear- 
ance. Thus  no  indignity,  that  the  in- 
nocent, holy  sufferer  could  endure, 
was  spared. 

50.  Cried  again.     Compare  v.  46 


MATTHEW. 


51  And,  behold,  the  vail  of 
the  temple  was  rent  in  twain, 
from  the  top  to  the  bottom ;  and 
the  earth  did  quake,  and  the 
rocks  rent ; 

52  And  the  graves  were 
opened ;  and  many  bodies  of 
saints,  which  slept,  arose, 

53  And  came  out  of  the 
graves,  after  his  resurrection, 
and  went  into  the  holy  city,  and 
appeared  unto  many. 

54  Now,  when  the  centurion, 
and  they  that  were    with   him, 

Luke  (23:  46)  and  John  (19  :  30)  in- 
form  us  of  the  sentiments  which  the 
Saviour  uttered.  ||  Yielded  up  the 
ghost ;  gave  up  his  spirit;  that  is,  died. 
51—53.  The  vail  of  the  temple.  Tlie 
most  retired  and  sacred  part  of  the 
temple  was  called  the  holy  of  holies, 
and  was  separated  by  a  veil  from  the 
other  parts  of  the  temple.  It  was  this 
veil  which  was  now  torn  in  two  pieces. 
Compare  Heb.  9:3.  |1  The  graves ; 
several  graves;  not  graves  in  general. 
II  Jlnd  came  out  of  the  graves  after  his 
resurrection.  The  arrangement  of 
some  of  these  words  in  our  translation 
ougjit  probably  to  be  different.  By 
placing  a  comma  and  the  word  and 
after  the  word  graves,  the  sentence 
would  stand  thus  :  "  And  came  out  of 
the  graves,  and  after  his  resurrection 
went  into  the  holy  city,"  that  is,  Je- 
rusalem. Such  a  rendering  is  in  ac- 
cordance with  the  original.  As  the 
words  stand  in  our  version,  the  idea 
seems  to  be  that  "  many  bodies  arose  " 
.at  the  time  of  the  crucifixion,  but  did 
not  leave  the  graves  till  after  the  res- 
urrection of  Jesus.  Matthew  here 
groups  together  several  circumstances, 
some  of  which,  however,  did  not  oc- 
cur till  after  the  resurrection  of  Christ, 
as  he  himself  states.  These  were,  in- 
deed, remarkable  events,  and  fitted  to 
make  a  deep  impression  on  reflecting 
minds.  They  may  be  regarded  as  ap- 
propriate attestations  to  the  truth  of 
the  claims  of  Jesus,  and  anticipations 


watching  Jesus,  saw  the  earth- 
quake, and  those  things  that 
were  done,  they  feared  greatly, 
saying,  Truly,  this  was  the  Son 
of  God. 

55  And  many  women  were 
there,  beholding  afar  off,  which 
followed  Jesus  from  Galilee, 
ministering  unto  him  ; 

56  Among  which  was  Mary 
Magdalene,  and  Mary  the 
mother  of  James  and  Joses, 
and  the  mother  of  Zebedee's 
children. 


of  what  was  afterwards  to  be  wrought 
by  his  power. 

54.  The  centurion;  the  Roman  of- 
ficer who  superintended  the  crucifix- 
ion. II  Feared  g7-eatly ;  they  regdiTded 
the  earthquake  and  the  rending  of  the 
rocks  as  proofs  of  the  divine  indigna- 
tion against  what  had  been  done,  and 
against  themselves  as  the  agents  of 
the  Jews.  ||  Truly,  this  icas  the  Son 
of  God.  Tlie  centurion,  doubtless, 
knew  that  Jesus  had  claimed  to  be  the 
Son  of  God  ;  that  is,  in  the  understand- 
ing of  Jesus  and  of  the  Jews,  to  be  the 
Messiah.  The  centurion,  recalling 
this,  expressed  himself  as  here  stated, 
but  probably  understood  the  language 
diflferently.  He  was  a  heathen,  and 
was  accustomed  to  think  of  many 
gods,  and  to  regard  some  beings  as 
sons  of  gods,  as  inferior  deities,  or  as 
peculiarly  allied  to  the  gods.  He  may 
have  meant  to  say,  He  was  a  son  of  a 
god  ;  and  his  idea,  perhaps,  included 
no  more  than  that  he  certainly  was  in 
high  favor  with  some  god  ;  that  is,  that 
he  must  have  been  a  truly  good  man. 
Accordingly,  Luke  mentions  (23:  47), 
that  the  centurion  said.  Certainly,  this 
was  a  righteous  man. 

55.  Ministering  unto  him;  waiting 
on  him  ;  supplying  his  wants. 

56.  Mary  Magdalene  ;  tnat  is,  Mary 
of  the  town  of  Magdala,  a  town  not 
far  from  Capernaum  ;  but  the  precise 
situation  of  which  is  uncertain.  See 
Luke  8:2.     1|  Mary^  the  mother  of 


CHAPTER  XXVII. 


'-^liO 


57  When  the  even  was  come, 
here  came  a  rich  man    of  Ari- 

niathea,  named  Joseph,  who  also 
himself  was  Jesus'  disciple  : 

58  He  went  to  Pilate,  and 
begged  the  body  of  Jesus. 
Then     Pilate    commanded     the 

James  and  Joses.  This  Mary  was  sis- 
ter to  our  Lord's  mother  (John  19  : 
25),  and  wife  of  Cleophas.  James  is 
the  one  called  James  the  Less  (Mark 
]  5  :  40) ,  to  distinguish  him  from  James 
the  brother  of  John.  This  James  and 
Joses  are  named  in  13  :  .55,  as  relatives 
of  our  Lord.  ||  The  viothcr  of  Zehedee  s 
children;  that  is,  Salome.  See  Mark 
15 :  40.  Zebedee's  children  were 
James  and  John.  See  10:  2.  Luke, 
without  particular  mention  of  names, 
says  (2.3  :  49),  that  '^  all  his  acquaint- 
ance, and  the  women  that  followed 
him  from  Galilee,  stood  afar  oft'  [afar, 
compared  with  the  people  just  around 
the  cross],  beholding." 

57.  When  the  even  toas  come.  The 
Jews  reckoned  two  evenings ;  one 
commencing  some  time  before  sunset, 
and  the  other  at  sunset.  What  is  re- 
lated in  this  verse  and  the  following, 
commenced  before  the  latest  evening ; 
so  that  nothing  might  remain  to  be 
done  on  the  Sabbath.  The  Jewish 
Sabbath  commenced  on  our  Friday 
evening.  ||  A  rich  maiiof  Ariniathea, 
nnmrd  Joseph.  There  were  several 
towns,  called  Arimnthea,  in  Palestine  ; 
one  was  in  the  tribe  of  Benjamin, 
about  four  miles  distant  from  Jerusa- 
lem ;  but  which  of  them  is  here  spo- 
ken of,  we  have  not  the  means  of  de- 
termining. Mark  (15  :  43)  calls  Joseph 
'•  an  honorable  counsellor,"  as  being 
probably  a  distinguished  member  of 
the  Sanhedrim.  That  he  was  a  mem- 
ber, would  appear  from  Luke  23  :  51. 
All  the  evangelists  agree  to  his  being 
in  heart  a  good  man ,  a  favorer  of  Jesus ; 
bat,  according  to  John  (19  :  38),  he  was 
a  disciple  secretly.  At  the  time  of 
which  the  evangelist  is  now  speak- 
ing, he  seems  to  have  acquired  a  com- 
mendable boldness,  and  to  have  plainly 
maintained  his  dissent  from  the  doings 
20^  ^ 


body    to    be    delivered. 

59  And  when  Joseph  had 
taken  the  body,  he  wrapped  it 
in  a  clean  linen  cloth, 

60  And  laid  it  in  his  own 
new  tomb,  which  he  had  hewn 
out  in  the  rock  :  and   he  rolled 


of  the  Sanhedrim,  disregarding  the 
ill-will  and  the  reproach  which  he 
would  incur  from  the  Jews.  John 
also  relates  (19  :  39),  that  Nicodemus 
(John  3  :  1,2)  came  forward  at  this  time 
to  testify  his  respect  for  Jesus. 

58.  Begged  the  body  of  Jesus,  &c. 
John  relates  (19:  31—37),  that  pre- 
viously to  this, the  Jews  had  requested 
of  Pilate,  that  the  death  of  the  three 
crucified  persons  might  be  hastened, 
as  the  Jews  were  unwilling  that  the 
bodies  should  remain  on  the  crosses 
during  the  Sabbath,  which  would  be 
the  next  day.  It  was,  however,  dis- 
covered that  Jesus  was  already  dead. 
This  circumstance  led  Joseph  to  re- 
quest the  body  of  Jesus.  According 
to  Mark  (15  :  44),  Pilate  wondered  at 
Jesus'  having  died  so  soon  ;  for  it  was 
frequently  the  case,  that  crucified  per- 
sons did  not  die  till  after  the  day  on 
which  they  had  been  crucified  ;  some- 
times they  remained  alive  several 
days.  TJie  exhausted  condition  of  the 
Saviour's  body  and  mind  sufficiently 
accounts  for  his  so  soon  expiring. 
Among  the  Romans,  the  corpses  of 
crucified  persons  were  not  buried,  ex- 
cept by  express  permission ;  they  re- 
mained on  the  cross,  and  there  wasted 
away.  But  an  exception  to  this  gen- 
eral practice  was  made  in  favor  of  the 
Jews,  on  account  of  the  regulation  in 
Deut.  21  :  22,  23.  When  there  was  a 
prospect  that  death  would  not  speed- 
ily take  place,  they  used  various  meth- 
ods to  hasten  it.  In  the  present  in- 
stance, the  near  approach  of  the  pass- 
over  Sabbath  furnished  an  additional 
reason.  Even  the  Romans  were  in  the 
habit  of  delivering  up  to  their  friends 
the  corpses  of  deceased  criminals, 
when  one  of  their  festivals  was  about 
to  be  celebrated. 

GO.  fn  the  rock;  in    a  rock.     The 


234 


MATTHEW. 


a  great  stone  to  the  door  of  the 
sepulchre,  and  departed. 

61  And  there  was  Mary  Mag- 
dalene, and  the  other  Mary,  sit- 
ting over  against  the  sepulchre. 

(32  Now  the  next  day  that 
followed  the  day  of  the  prepa- 
ration, the  chief  priests  and 
Pharisees  came  together  unto 
Pilate, 

63  Saying,  Sir,  we  remem- 
ber that  that  deceiver  said, 
while  he  was  yet  alive.  After 
three  days,  I  will  rise  again. 

country  around  Jerusalem  was  rocky. 
The  tomb  was  in  a  garden,  near  the 
place  where  Jesus  was  crucified.  See 
John  19:  41.  It  was  common  for 
tombs  to  be  out  of  cities,  and  to  be 
excavated  from  a  solid  rock ;  frequent- 
ly having  the  appearance  of  a  cave. 
II  His  oicn  neio  tomb.  Luke  says  (23  : 
53),  and  John  (19:  4J), that  no  one 
had  been  buried  in  it.  How  wisely  did 
Providence  order  this  circumstance, 
so  that  after  the  resurrection  of  Jesus, 
there  was  no  possibility  of  mistake  as 
to  his  person.  ||  Ha  rolled  a  great 
stone  to  the  door.  The  entrance  to 
sepulchres  used  to  be  closed  either  by 
stone  doors  or  by  a  flat  stone  placed 
up  against  it.  John  informs  us(J9: 
39),  that  Nicodemus  brought  a  quantity 
of  myrrh  and  aloes,  and  that  the  body 
of  Jesus  was  prepared  for  burial  in  the 
same  becoming  manner  as  was  usually 
practised  among  the  Jews  in  respect 
to  their  deceased  friends.  The  kind 
interposition  of  Joseph  and  of  Nicode- 
mus doubtless  prevented  the  body  of 
Jesus  from  ])eing  deposited  with  those 
of  the  robbers  in  some  public  bury- 
ing place,  devoted  to  the  burying  of 
criminals. 

01.  The  other  Mnrij ;  the  one  men- 
tioned in  V.  50;  the  mother  of  Joses. 
See  Mark  15:  47.  \\  Silting  over 
against  the  sc/ndchre  ;  noticing  where 
he  was  laid,  and  waiting  affectionately 
to  see,  as  it  were,  the  last  of  their  be- 
loved Lord.  See  Luke  23  :  55.  They 
then  returned  to  their  lodgings,  and 


64  Command,  therefore,  that 
the  sepulchre  be  made  sure, 
until  the  third  day ;  lest  his 
disciples  come  by  night  and 
steal  him  away,  and  say  unto 
the  people.  He  is  risen  from  the 
dead:  so  the  last  error  shall  be 
worse  than  the  first. 

65  Pilate  said  unto  them, 
Ye  have  a  watch  :  go  your  way, 
make  it  as  sure  as  ye  can. 

6(y  So  they  went,  and  made 
the  sepulchre  sure,  sealing  the 
stone,  and  setting  a  watch. 


prepared  spices  and  ointment  for 
anointing  the  body,  and,  having  made 
what  preparation  they  could,  rested 
on  the  Sabbath.  Compare  Luke 
23  :  50. 

02.  The  day  of  the  preparation.  The 
day  preceding  the  Sabbath,  or  any 
festival,  was  called  the  preparation. 
II  The  next  day ;  tbe  Jewish  Sabbath, 
our  Saturday.  ||  The  chief  priests  and 
Pharisees ;  doubtless  a  few  of  them, 
as  they  went  on  a  business  which  they 
would  not  wish  to  be  made  public. 

03.  J]fter  three  days,  I  will  rise 
again.  Matt.  12:  38—40.  10:  21. 
Mark  8:  31.  Though  Jesus  spoke 
some  things  on  this  subject  to  his  dis- 
ciples alone,  yet  the  knowledge  of 
them  might  be  imparted  to  others. 
John  10:  15,17,  18. 

04.  That  the  scpxddire  he  made  sure  ; 
by  stationing  guards  there. 

05.  Yc  have  a  watch  ;  the  soldiers 
who  had  already  been  engaged  at  the 
crucifixion.  It  was  customary  among 
the  Romans,  wiien  appointing  a  guard 
over  a  prisoner,  to  employ  lour  sol- 
diers for  each  watch  of  three  hours, 
so  that  the  four  would  be  successively 
relieved  by  another  set  of  four.  They 
usually  employed  four  of  these  sets. 

0().  Sealing  the  stone.  Probably  a 
rope  was  passed  over  it  in  such  a  way, 
that  the  two  ends  meeting  upon  it 
were  fastened,  and  some  public  seal 
was  attached  to  them.  No  one,  then, 
could  pass  into  the  sepulchre  without 
resistmg  the  public  authority. 


CHAPTER  XXVm. 


235 


CHAPTER   XXVIII. 

IN  the  end  of  the  Sabbath, 
as  it  began  to  dawn  toward 
the  first  day  of  the  week,  came 
Mary  Magdalene,  and  the  other 
Mary,  to  see  the  sepulchre. 

2  And,  behold,  there  was  a 
great  earthquake :  for  the  an- 
gel of  the  Lord  descended  from 


CHAPTER  XXVIII. 

1.  The  Sahhath;  the  Jewish  Sab- 
bath, our  Saturday.  ||  As  it  began  to 
daion.  The  other  evangelists  speak 
cf  its  being  very  early,  while  it  was 
not  yet  fully  light.  Mark  16:  2. 
Luke  24:  1.  John  20:  1.  \\  Mary 
Magdalene,  and  the  other  Mary ;  the 
same  Mary  as  is  mentioned  in  27  :  CI. 
By  comparing  the  other  evangelists, 
we  shall  see  that  other  women  accom- 
panied these.  See  Mark  16:  1,  where 
Salome,  mother  of  James  and  John, 
is  mentioned;  and  Luke  24:  10, 
where  Joanna  (Luke  8 :  3)  is  also 
mentioned,  with  the  general  remark, 
that  certain  others  were  with  them. 
Matthew  mentions  by  name  merely 
the  principal  ones.  ||  To  see  the  sep- 
ulchre. Luke  (24  :  1)  mentions  that 
they  brought  the  spices  which  they 
had  prepared.  Their  object  was,  not 
merely  to  see  the  sepulchre,  but  also 
to  make  use  of  the  aromatic  sub- 
stances which  they  had  prepared.  See 
Luke  23  :  56.  Though  they  doubtless 
knew  that  spices  and  ointment  had 
already  been  used  (compare  John  19  : 
40),  yet  their  affection  for  the  Saviour 
led  them  to  prepare  an  additional 
quantity.  It  was  the  only  way  in 
which  they  could  show  their  regard ; 
and  they  doubtless  believed  there 
might  be  occasion  for  more  of  such 
preparations  than  had  been  used. 
For,  as  it  was  towards  evening  when 
Jesus  was  placed  in  the  tomb,  Joseph, 
and  those  who  were  with  him,  might 
not  have  had  time  to  complete  the 
anointing  of  Jesus.  Mark  (16  :  1)  re- 
lates that  the  women  bought  the 
Bpices  after  the  Sahhath  had  passed ; 
that  is,  probably  after  sunset  on  Satur- 


heaven,  and  came  and  rollea 
back  the  stone  from  the  door, 
and  sat  upon  it. 

3  His  countenance  was  like 
lightning,  and  his  raiment  white 
as  snow  : 

4  And  for  fear  of  him  the 
keepers  did  shake,  and  became 
as  dead  men. 

day.  This  may  appear  not  exactly  to 
agree  with  Luke  (23-  56),  who  says, 
that  the  woman,  having  returned  from 
the  cross,  prepared  spices,  and  rested 
on  the  Sabbath.  But  Luke  may  be 
understood  as  merely  stating  two 
things  ;  that  the  women,  after  arriving 
at  their  lodgings,  prepared  spices,  and 
kept  the  Sabbath,  without  mentioning 
these  in  the  very  order  in  which  they 
occurred.  He  might  well  mention 
the  preparing  of  spices  first,  as  the 
facts  respecting  Jesus  were  doubtless 
uppermost  in  his  mind.  Perhaps,  too, 
the  women  may  have  prepared  (Luke 
23  :  56)  what  spices  they  had  as  soon 
as  they  arrived  at  home  on  Friday 
evening,  just  before  sunset ;  and  may- 
have  hought  (Mark  16:  1)  an  addi- 
tional quantity  on  Saturday,  after 
sunset. 

2.  There  teas  a  great  earthquake. 
The  connection  shows  that  the  verb 
in  the  original  ought  to  be  rendered 
had  been.  \\  The  angel  ;  more  proper- 
ly, an  angel.  |1  Rolled  hack  the  stone. 
Compare  27  :  60.  Mark  relates  (16 : 
3,  4),  that  the  women,  on  their  way, 
had  been  speaking  together  about  the 
difficulty  of  removing  the  stone,  not 
knowing  the  arrangement  which  the 
chief  priests  had  made  for  the  sepul- 
chre's being  kept  closed.  Perhaps 
they  thought  some  one  could  be  pro- 
cured in  the  neighborhood  of  the 
spot  to  remove  it  for  them  ;  or  their 
remark  might  have  been  simply  an 
allusion  to  the  weight  of  the  stone, 
and  the  difficulty  which  they  might 
find  in  removing  it ;  a  difficulty  which 
had  not  before  occurred  to  them,  so 
occupied  were  they  with  the  one  ob- 
ject of  paying  respect  to  their  deceas- 
ed, beloved  Lord, 


im 


MATTHEW. 


5  And  the  angel  answered, 
and  iaid  unto  the  women,  Fear 
not  ye :  for  I  know  that  ye 
seek  Jesus,  which  was  crucified. 

6  He  is  not  here  :  for  he  is 
riseii,  as  he  said.  Come,  see 
the  J  lace  where  the  Lord  lay  : 

7  And  go  quickly,  and  tell 
his  disciples  that  he  is  risen 
from  the  dead,  and  behold,  he 
goeth  before  you  into  Galilee  : 
there  shall  ye  see  him  :  lo,  I 
have  told  you. 

8  And  they  departed  quick- 
ly from  the  sepulchre,  with  fear 
and  great  joy ;  and  did  run  to 
bring  his  disciples  word. 

5.  ^nd  the  angel  answered.  Mark 
(16  :  5)  says  that  the  women,  entering 
into  the  sepulchre,  saw  a  young  man 
there,  who  spoke  to  them.  The  an- 
gel appeared  in  the  form  of  a  young 
man.  This  was  subsequent  to  his  re- 
moving the  stone  and  sitting  on  it. 
Luke  states  (24  :  4),  that  there  were 
two  men.  Only  one  of  them,  how- 
ever, probably  spoke  to  the  women, 
and  hence  only  one  is  mentioned  by 
Matthew  and  Mark.  It  may  here  be 
remarked,  that  tombs,  or  sepulchres, 
among  the  people  of  the  East,  were 
far  more  spacious  than  tombs  are 
among  us.  Those  which  were  owned 
by  the  rich  and  powerful,  were  large 
subterranean  excavations,  consisting 
frequently  of  two,  three,  and  even 
seven  apartments,  containing  suitable 
places  for  the  depositing  of  dead  bodies. 
The  entrance  into  them  was  by  a  de- 
scent over  a  number  of  steps. 

6.  As  he  said.  See  17:  22,  23. 
Compare  Luke  24  :  7.  Matt.  2C :  32. 

7.  Into  GaUlee.     Compare  26  :  32. 

8.  And  they  departed  quickly.  It 
is  probable,  from  the  account  given 
by  John  (20  :  1,2),  that  Mary  Magda- 
lene had  hastened  away  from  the  place 
as  soon  as  it  was  discovered  that  the 
body  of  Jesus  was  not  there,  and  be- 
fore the  other  women  went  away. 
The  other  women  then  departed,  to  in- 


9  And  as  they  went  to  tell 
his  disciples,  behold,  Jesus  met 
them,  saying,  All  hail  1  And 
they  came,  and  held  him  by  the 
feet,  and  worshipped  him. 

10  Then  said  Jesus  unto 
them,  Be  not  afraid :  go,  tell 
my  brethren  that  they  go  into 
Galilee,  and  there  shall  they  see 
me. 

11  Now,  when  they  were 
going,  behold,  some  of  the 
watch  came  into  the  city,  and 
showed  unto  the  chief  priests 
all  the  things  that  were  done. 

12  And  when  they  were  as- 
sembled with  the  elders,  and  had 


form  the  disciples  of  what  they  had 
seen  and  heard. 

9.  And  as  they  loent ;  that  is,  the 
other  women,  Mary  Magdalene  not 
being  with  them  ;  for  Mark  says  (16 : 
9),  Jesus  appeared ^r5<  to  Mary  Mag 
dalene.  It  is  probable,  from  the  state- 
ment of  John,  in  his  twentieth  chap- 
ter, that  Mary  Magdalene,  having  left 
the  ground  before  the  other  women, 
met  with  Peter  and  John,  who,  after 
hearing  from  her,  came  off  without 
delay  to  the  tomb,  and  found  it  emp- 
ty, and  then  returned  from  the  tomb. 
Mary  Magdalene  arrived  later  than 
they,  and  then  Jesus  appeared  to  her. 
Shortly  after  this,  Jesus  appeared  to 
the  other  women,  who  were  going,  by 
direction  of  the  angel,  to  inform  the 
disciples.  ||  All  hail ;  the  usual  form 
of  salutation  on  meeting  with  friends. 
II  Worshipped  him;  bowed  down,  made 
obeisance  to  him. 

10.  Be  not  afraid.  Terror  would 
naturally  mingle  with  their  joy  on  so 
extraordinary  an  occasion.  ||  Tell  my 
brethren.  How  affectionate  and  con- 
descending was  his  language  !  Com- 
pare John  20  :  17.  This  message  wag 
a  repetition  of  what  the  angel  had  com 
municated,  and  of  the  direction  which 
Jesus  himself  had  before  given.  See 
26  :  32. 

12.  Large  money ;  a  large  sum  of 


CHAPTER  XXVm. 


237 


taken  counsel,   they  gave  large 
money  unto  the  soldiers, 

13  Saying,  Say  ye,  His  disci- 
ples came  by  night,  and  stole 
him  away,  while  we  slept. 

14  And  if  this  come  to  the 
governor's  ears,  we  will  persuade 
him,  and  secure  you. 

15  So  they  took  the  money, 
and  did  as  they  were  taught :  and 
this  saying  is  commonly  reported 
among  the  Jews  until  this  day. 

16  Then  the  eleven  disciples 
went  away   into   Galilee,  into   a 


money.  ||  While  we  slept.  A  more 
unsuitable  story  could  scarcely  have 
been  devised.  For  how  could  the 
soldiers  know  what  had  happened 
while  they  were  asleep  ?  How  im- 
probable that  four  (27:  65)  Roman 
soldiers  should  fall  asleep  while  on 
guard,  in  face  of  the  severe  punish- 
ment which  the  Roman  military  law 
threatened !  Such  carelessness,  they 
knew,  must  have  occasioned  their 
death.  How  improbable  that  the  dis- 
ciples, who  had  manifested  such  fear 
when  their  Master  was  apprehended, 
and  who  had  for  the  most  part  deserted 
him,  should  venture  on  such  an  at- 
tempt 1  But  the  chief  priests  must 
mxke  up  some  story  ;  and  they  calcu- 
lated largely  on  the  credulity  of  the 
people. 

14.  JVe  loVl  persuade  hiin.  As  they 
had  carried  their  point  with  Pilate  in 
respect  to  the  crucifixion  of  Jesus, 
they  had  no  doubt  they  could  easily 
satisfy  him  in  regard  to  the  soldiers. 
They  knew  the  power  of  a  bribe. 
Besides,  Pilate  would,  in  a  few  days, 
as  soon  as  the  passover  celebration 
was  concluded,  remove  to  Cesarea, 
and  would  care  but  little  about  the 
stories  that  might  be  circulating  among 
the  Jews  in  Jerusalem. 

15.  Until  this  day;  the  time  at 
which  Matthew  wrote  this  account, 
which  was  at  least  eight  or  ten  years 
after  the  event. 

\Q.   Then  the  eleven   disciples   went 


mountain  where  Jesus  had   ap- 
pointed them. 

17  And  when  they  saw  him, 
they  worshipped  him  :  but  some 
doubted. 

18  And  Jesus  came,  and 
spake  unto  them,  saying,  All 
power  is  given  unto  me  in  heaven 
and  in  earth. 

19  Go  ye,  therefore,  and 
teach  all  nations,  baptizing  them 
in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy 
Ghost  : 


aicay  into  Galilee.  Previously,  how- 
ever, to  this,  Jesus  had  appeared  to  his 
disciples.  Mark  (16:  12)  and  Luke 
(24  :  13 — 35)  relate  his  appearing  to 
two  of  them;  Mark  (16 .- 14),  Luke  (24  : 
33_49)^  John  (20:  19—23),  relate  his 
appearing  to  the  disciples  in  the  ab- 
sence of  Thomas;  and  John  (20  :  24 — 
2S))  relates  the  instance  of  his  appear- 
ing to  them  when  Thomas  was  pres- 
ent. II  hito  a  mountain,  where  Jesus 
had  appointed  them  ;  had  directed  them. 
John  (21 : 1 — 24)  mentions  a  preceding 
meeting  of  Jesus  with  the  apostles  in 
Galilee,  at  the  sea  of  Tiberias.  ||  They 
worshipped  him  ;  bowed  down  in  rev- 
erence. II  Some  doubted.  There  might 
have  been  some  present,  besides  the 
apostles,  who  might  not  before  have 
seen  Jesus  since  his  resurrection ;  or 
while  the  principal  part  of  the  apostles 
distinctly  perceived  that  it  was  Jesus, 
and  accordingly  made  obeisance,  the 
others  might  not  have  been  wholly 
convinced  that  it  was  Jesus,  till  he 
actually  came  up  to  them. 

18.  Jill  power  is  given  unto  mc,  &c. 
Compare  John  17:  2.  Acts  2:  3G. 
Eph.  1  :  20—22. 

19.  Teach  all  nations  ;  not  confining 
your  labors  to  your  countrymen,  the 
Jews.  The  word  here  rendered  teach 
is  different  from  the  word  rendered 
teaching'  in  the  following  verse,  and 
properly  signi  fies  make  disciples.  TJie 
apostles  were  directed  to  go  forth  into 
all   the    world    (see    Mark    16:    15), 


238 


MATTHEW. 


20  Teaching  them  to  observe 
all  things  whatsoever  I  have 
commanded  you  :  and  lo,  I  am 

wherever  they  could,  and  make  known 
the  facts  and  doctrines  respecting 
Jesus  and  the  new  dispensation,  and 
bring  men  to  be  disciples  of  Christ. 
II  Baptizing  them.  By  being  baptized, 
those  who  should  embrace  the  doc- 
trines of  the  disciples  were  to  be  sep- 
arated from  other  men,  in  respect  to 
religious  matters,  and  to  form  a  dis- 
tinct religious  community.  ||  Jn  the 
name  of  the  Father^  &c. ;  that  is,  unto 
the  Father,  &c.,  as  manifesting  in  this 
appropriate  way  their  faith  and  obe- 
dience in  respect  to  the  Father,  the 
Son,  and  the  Holy  Spirit.  For  ex- 
plaining the  phrase  in  the  name  of, 
compare  1  Cor.  1  :  13  with  10 :  2. 
The  idea  is,  not  that  baptism  was  to 
be  administered  by  the  authority  of  the 
Father,  the  Son,  and  the  Holy  Spirit, 
but  that  by  baptism  there  was  to  be 
professed  a  subjection  to  the  Father, 
to  the  Son,  and  to  the  Holy  Spirit. 
Those  who  should  receive  the  doc- 
trines of  the  apostles  were  to  be  bap- 
tized, and  by  baptism  to  testify  their 
recognition  of  the  Father,  the  Son,  and 
the  Holy  Spirit,  as  the  fountain  of 
authority  and  the  source  of  blessings. 
20.  Whatsoever  I  have  commanded 
you ;  that  is,  during  his  previous  in- 
structions both  before  and  after  his 
crucifixion.  ||  Unto  the  end  of  the 
icorld ;  while  the  world  shall  stand. 
Compare  13  :  39,  40.  The  language 
shows,  that  Jesus  meant  this  injunc- 
tion for  all  who  should  succeed  the 
apostles  in  making  known  the  gospel. 
So  long  as  the  gospel  is  unknown  in 
any  part  of  the  world,  it  is  the  duty  of 
the  ministers  and  followers  of  Jesus  to 
labor  for  its  extension.  Mark  (16  :  15, 
16)  gives  the  language  of  this  com- 


with  you  always,  even  unto  the 
end  of  the  world.     Amen. 


mission  in  a  slightly  different  form, 
but  retaining  the  same  meaning. 
Probably  at  various  times,  and  in  vari- 
ous ways,  Jesus  enjoined  on  the  apos- 
tles the  duty  of  making  known  every 
where  the  glad  tidings ;  for  he  spent 
forty  days  on  earth  after  his  resurrec- 
tion, and  was  during  that  time  in- 
structing his  apostles.     See  Acts  1 :  3. 

The  account  which  Matthew  has 
given  of  events  after  the  resurrection 
of  Jesus,  is  very  brief;  the  other  evan- 
gelists have  furnished  additional  in- 
formation ;  and  it  is  from  their  com- 
bined accounts  that  a  full  view  of  the 
events  must  be  drawn.  But  it  is,  per- 
haps, not  possible  to  arrive  at  complete 
certainty  in  regard  to  the  order  of  the 
different  events  related  by  the  four 
evangelists;  nor  is  it  necessary. 
Paul's  statement,  also,  in  1  Cor.  15  : 
5 — 7,  should  be  connected  with  the 
accounts  given  by  the  evangelists. 
By  examining  tliese  several  accounts, 
it  will  appear  that  there  was  most 
abundant  and  satisfactory  proof  that 
Jesus  had  actually  risen  from  tlie 
dead. 

In  Mark  16  :  19,  20 ;  Luke  24  :  50 
— 53  ;  and  Acts  1 :  9 — 12,  may  be 
found  an  account  of  his  ascension  to 
glory. 

"  All  hail  the  power  of  Jesus'  name  I 
Let  angels  prostrate  fiill ; 
Bring  forth  the  royal  diadem, 
And  crown  him  liord  of  all. 

"  O  that,  with  yonder  sacred  throng, 
We  at  his  feet  may  fall ! 
We'll  join  the  everlasting  song, 
And  crown  him  Lord  of  all." 


PREFACE 


GOSPEL    OF    MARK. 


The  evangelist  Mark  is  generally  believed  to  be  the  same  person  as 
John  vv^ho  w^as  surnamed  Mark,  of  whom  frequent  mention  is  made 
in  the  New  Testament.  His  mother  resided  in  Jerusalem,  and  in 
her  house  the  early  followers  of  Christ  were  in  the  habit  of  assembling. 
It  was  to  her  house  that  the  apostle  Peter  repaired,  when  the  angel 
had  delivered  him  from  prison.     See  Acts  12:  12,  &c. 

John,  surnamed  Mark,  was  the  companion  and  assistant  of  Paul 
and  Barnabas,  in  their  evangelical  labors.  See  Acts  12 :  25.  13 :  5. 
In  one  of  their  tours  (see  Acts  13:  13),  John  (the  same  person)  left 
Paul  and  Barnabas,  and  returned  to  Jerusalem.  In  consequence  of 
this,  when  Paul  and  Barnabas  were  proposing  another  tour,  and 
Barnabas  was  desirous  to  take  Mark  with  them,  Paul  made  objections. 
Paul  and  Barnabas  then  separated,  and  Barnabas  took  with  him 
Mark,  and  went  to  Cyprus.  See  Acts  15 :  36 — 39.  Barnabas  doubt- 
less felt  a  special  interest  in  Mark,  as  being  Mark's  uncle  (see  Col. 
4 :  10),  and  willingly  went  to  Cyprus,  instead  of  accompanying  Paul, 
inasmuch  as  Barnabas  was  a  native  of  Cyprus  (see  Acts  4 :  36).  We 
read  no  more  of  Mark  in  the  book  of  the  Acts,  as  the  remainder  of 
that  book  is  occupied  in  relating  the  labors  of  Paul. 

In  the  Epistle  to  the  Colossians  (4 :  10),  in  the  Second  Epistle  to 
Timothy  (4:  11),  and  in  that  to  Philemon  (v.  24),  Paul  makes  very 
kind  and  respectful  mention  of  Mark.  Doubtless  the  apostle  be- 
came satisfied  with  the  truly  upright  and  Christian  character  of 
Mark,  and  cheerfully  admitted  him  to  a  corresponding  place  in  his 
esteem  and  affections. 


240  PREFACE    TO    THE    GOSPEL    OF    MARK. 

In  1  Pet.  5 :  13,  Mark  is  again  mentioned  ;  and  in  a  manner  which 
shows  the  high  regard  and  warm  affection  of  the  apostle  Peter  for 
]jiin,  as  a  person  whom  he  had  taken  under  his  special  charge.  The 
affectionate  language  there  used  is  in  accordance  with  the  statement 
which  has  been  handed  down  from  the  earhest  Christian  writers, 
that  Mark  was  associated  with  Peter,  as  an  assistant  in  his  labors.  It 
is  his  intimate  connection  with  Peter,  that  has  been  considered,  from 
the  earliest  times,  as  stamping  his  Gospel  Avith  authority.  Mark 
himself  was  not  an  apostle;  but  having  been  associated  with  an 
apostle,  and  having  enjoyed  his  confidence,  he  may  be  said  to  have 
l-eflected  the  authority  of  an  apostle.  From  the  earliest  Christian 
antiquity,  his  book  has  been  received  as  a  sacred  document,  and 
those  portions  of  the  Christian  community,  for  whose  special  benefit 
it  was  prepared,  knew  that  it  proceeded  from  an  authoritative 
source. 

Mark  wrote  for  persons  who  were  not  Jews,  and  who  lived  out  of 
Palestine.  For  he  carefully  explains  Jewish  terms  and  Jewish  prac- 
tices, which  explanations  would  not  be  needed  by  Jewish  readers,  or 
by  persons  living  in  Palestine.  As  an  instance,  see  7 :  2 — 4.  It  is 
according  to  ancient  testimony,  that  he  wrote  at  Rome.  The  very 
name  of  this  writer  agrees  well  with  the  circumstance  of  his  having 
become  very  conversant  with  people  who  were  not  Jews.  John  was 
his  Jewish  name ;  Mark  was  his  Roman  name,  by  which  he  chose 
to  be  known  among  the  Greeks  and  Romans,  and  it  became  at  length 
his  most  usual  name. 

Mark's  Gospel  was  published  a  short  time,  probably,  after  Mat- 
thew's. 


GOSPEL   ACCORDING  TO  MARK. 


CHAPTER   I. 

THE  beginning  of  the  gospel 
of  Jesus  Clirist,  the  Son  of 
God; 

2  As  it  is  written  in  the  proph- 
ets, Behold,  I  send  my  messen- 
ger before  thy  face,  which  shall 
prepare  thy  way  before  thee ; 

3  The  voice  of  one  crying  in 
the  wilderness,  Prepare  ye  the 
way  of  the  Lord,  make  his  paths 
straight. 

4  John  did  baptize  in  the  wil- 
derness, and  preach  the  baptism 
of  repentance,  for  the  remission 
of  sins. 

5  And  there  went  out  unto 


CHAPTER  1. 

1  T7tc  beginning  of  the  gospel  of 
Jesus  Christ.  The  word  gospel, 
originally  signifying  glad  tidings, 
and  specifically  the  glad  tidings  con- 
cerning the  long-promised  Messiah's 
approach,  had  come  to  signify  the 
religious  dispensation  established  by 
the  Messijih,  that  is,  the  Christian  re- 
ligion, strictly  so  called.  In  giving 
an  account  of  the  life  and  death  of 
Jesus  Christ,  Mark  proposed  to  state 
what  was  the  very  beginning  of  this 
new  dispensation,  or  religion.  The 
words  this  is  may  be  considered  as 
implied  at  the  opening  of  this  verse. 
{|  The  Son  of  God.  See  on  Matt. 
3:  17. 

2.  fn  the  prophets ;  Malachi  and 
Isaiah,  j]  Behold,  I  send,  &c.  Mai.  3  : 
1.     See  on  Matt.  11  :  10. 

3.  The  voice,  &c.  Is.  40  •  3  See 
on  Matt.  3  :  3. 

VOL.    1  21 


him  all  the  land  of  Judea,  and 
they  of  Jerusalem,  and  were  all 
baptized  of  him  in  the  river  of 
Jordan,  confessing  their  sins. 

6  And  John  was  clothed  with 
camel's  hair,  and  with  a  girdle 
of  a  skin  about  his  loins;  and 
he  did  eat  locusts  and  wild 
honey  ; 

7  And  preached,  saying, 
There  cometh  one  mightier  than 
I  after  me,  the  latchet  of  whose 
shoes  I  am  not  worthy  to  stoop 
down  and  unloose. 

8  I  indeed  have  baptized  you 
with  water  :  but  he  shall  baptize 
you  with  the  Holy  Ghost. 

4.  The  wilderness.  See  on  Matt. 
3:1.  II  Baptism  of  repentance  for 
the  remission  of  sins;  that  is,  bap- 
tism which  implied  an  acknowledg- 
ment of  repentance,  and  was  a  pledge 
of  repentance,  and  which  had  respect 
to  the  forgiveness  of  sins  as  con- 
nected with  repentance.  Compare 
Matt.  3:  6,  8.  Thus  Mark  traces 
back  the  gospel,  the  Christian  re- 
ligion, to  the  earliest  events  imme- 
diately connected  with  it.  John's 
ministry  was  the  beginning  of  the 
gospel,  as  the  dawn  is  the  beginning 
of  day. 

5—7.  Compare  Matt.  3 :  4— G 
11.  The  latchet  of  ichose  shoes.  San- 
dals were  bound  around  the  feet  by  a 
leather  thong,  or  strap,  here  called 
latchet.  To  loose  and  to  bind  on 
sandals,  was  the  business  of  the  lowest 
servants. 

8.    Compare  Matt.  3  :  11,12.    Mark 


Wt 


MARK. 


9  And  it  came  to  pass  in 
those  days,  that  Jesus  came  from 
Nazareth  of  Galilee,  and  was 
baptized  of  John  in  Jordan. 

10  And  straightway  coming 
up  out  of  the  water,  he  saw  the 
heavens  opened,  and  the  Spirit, 
like  a  dove,  descending  upon 
him. 

11  And  there  came  a  voice 
from  heaven,  sayings  Thou  art 
my  beloved  Son,  in  whom  I  am 
well  pleased. 

12  And  immediately  the  Spir- 
it driveth  him  into  the  wilder- 
ness. 

13  And  he  was  there  in  the 
wilderness  forty  days  tempted  of 
Satan;  and  was  with  the  wild 
beasts;  and  the  angels  minis- 
tered unto  him. 

14  Now,  after  that  John  was 
put  in  prison,  Jesus  came  into 
Galilee,  preaching  the  gospel  of 
the  kingdom  of  God, 

15  And  saying,  The  time  is 
fulfilled,  and  the  kingdom  of 
God  is  at  hand :  repent  ye,  and 
believe  the  gospel. 

16  Now  as  he  walked  by  the 
sea  of  Galilee,   he  saw  Simon, 

here  expresses  in  part,  and  briefly, 
what  Matthew  has  furnished  in  a 
more  copious  manner. 

9—11.     Compare  Matt.  3  :  13— 17. 

12,13.  Compare  Matt.  4:  1—11. 
Driveth.  The  word  thus  rendered 
does  not  always  signify  a  forcible 
driving,  but  the  inducing  of  a  person 
to  go.  by  whatever  means.  The  word 
in  the  original  here  used,  is  the  same 
as  is  used  in  v.  43  (translated  sent 
away),  and  in  Matt.  9:  25,  38  (trans- 
lated 2)111  forth  and  sent  forth) 

14,  15.  Compare  Matt.  4  :  12—16. 
The  time  is  fulfilled;  the  time  pre- 
dicted    by    the    prophets,   when    Ihe 


and  Andrew  his  brother,  casting 
a  net  into  the  sea :  for  they  were 
fishers. 

17  And  Jesus  said  unto  them, 
Come  ye  after  me,  and  I  will 
make  you  to  become  fishers  of 
men. 

18  And  straightway  they  for- 
sook their  nets,  and  followed 
him. 

19  And  when  he  had  gone 
a  little  further  thence,  he  saw 
James  the  son  of  Zebedee,  and 
John  his  brother,  who  also  were 
in  the  ship  mending  their  nets. 

20  And  straightway  he  called 
them  :  and  they  left  their  father 
Zebedee  in  the  ship  with  the 
hired  servants,  and  went  after 
him. 

21  And  they  went  into  Ca- 
pernaum; and  straightway  on 
the  Sabbath-day  he  entered  into 
the  synagogue  and  taught. 

22  And  they  were  astonished 
at  his  doctrine :  for  he  taught 
them  as  one  that  had  authority, 
and  not  as  the  scribes. 

23  And  there  was  in  their 
synagogue  a  man  with  an  un- 
clean spirit ;  and  he  cried  out, 


Messiah  should  come.  ||  Believe  the 
gospel ;  believe,  confide  in,  the  joyfu! 
intelligence,  and  receive  the  instruc- 
tions connected  with  it. 

16—22.  Compare  Matt.  4  :  18—25. 
£nd  they  icere  astonished  at  his  doc- 
trine. The  word  doctrine  here  in- 
cludes both  the  instructions  he  com- 
municated and  the  manner  of  com- 
municating them;  that  is,  his  teach- 
ing. Compare  Luke  4:31,  32;  also 
Matt.  7 :  28,  29. 

23.  A  man  tcith  an  unclean  spirit. 
The  same  idea  is  elsewhere  expressed 
by  the  phrase  a  man  possessed  with  a 
drril.   that    is.    with    a   demon.     See 


CHAPTER  1. 


243 


24  Saying,  Let  us  alone  ; 
what  have  we  to  do  with  thee, 
thou  Jesus  of  Nazareth?  art 
thou  come  to  destroy  us  ?  I  know 
thee  who  thou  art,  the  Holy  One 
of  God. 

25  And  Jesus  rebuked  him, 
saying.  Hold  thy  peace,  and 
come  out  of  him. 

26  And  when  the  unclean 
spirit  had  torn  him,  and  cried 
with  a  loud  voice,  he  came  out 
of  him. 

27  And  they  were  all  amazed, 
insomuch  that  they  questioned 
among  themselves,  saying,  What 
thing  is  this  ?  what  new  doctrine 
is  this  1  for  with  authority  com- 
mandeth  he  even  the  unclean 
spirits,  and  they  do  obey  him. 

23  And  immediately  his  fame 
spread  abroad  throughout  all  the 
region  round  about  Galilee. 

29  And  forthwith,  when  they 
were  come  out  of  the  synagogue. 


Matt.  4 :  24.  The  word  unclean 
means  wicked,  evil. 

24.  Let  us  alone.  The  original 
word  may  be  regarded  as  equivalent 
to  our  word  quit,  desist ;  or,  which  is 
the  more  probable,  as  an  exclamation 
of  sorrow  and  indignation  ;  as,  Jlh ! 
Alas!  II  What  have  we,  &c.  See 
on  Matt.  8  :  29.  \\  To  destroy  us  ?  to 
consign  us  to  misery,  to  perdition. 
Compare  Matt.  8  :  29.  ||  The  Holy 
One  of  God;  the  Messiah,  as  being 
set  apart,  or  consecrated  by  God  to  his 
official  work,  and  as  being  therefore 
a  most  venerable  person. 

2G.  Torn  him;  maie_|ttoperly, 
convulsed  him,  throicn  him  into  con- 
vulsions. Thus  Mark's  account 
agrees  with  that  of  Luke  (4  :  35),  who 
says,  the  evil    demon    hurt   him  not. 

27.  What  new  doctrine;  what 
new  sort  of  teaching.  ||  Even  the 
unclean  spirits.     See  on  Matt.  8  :  16. 


they  entered  into  the  house  of 
Simon  and  Andrew,  with  James 
and  John. 

30  But  Simon's  wife's  mother 
lay  sick  of  a  fever;  and  anon 
they  tell  him  of  her. 

31  And  he  came  and  took 
her  by  the  hand,  and  lifted  her 
up ;  and  immediately  the  fever 
left  her,  and  she  ministered  unto 
them. 

32  And  at  even  when  the 
sun  did  set,  they  brought  unto 
him  all  that  were  diseased,  and 
them  that  were  possessed  with 
devils. 

33  And  all  the  city  was  gath- 
ered together  at  the  door. 

34  And  he  healed  many  that 
were  sick  of  divers  diseases,  and 
cast  out  many  devils  ;  and  suf- 
fered not  the  devils  to  speak, 
because  they  knew  him. 

35  And  in  the  morning,  rising 
up  a  great  while  before  day,  he 


29—31.     Compare  Matt.  8  :  14,  15. 

32.  See  on  Matt.  8  :  16. 

33.  Ml  the  city ;  Capernaum,  v.  21. 
The  expression  is  a  general  one, 
meaning  that  large  numbers  of  the 
inhabitants  crowded  about  the  door. 
Compare  2  :  2. 

34.  Compare  Matt.  4:  23.  Suf- 
fered not  the  devils  to  speak,  because 
they  kneio  him.  Jesus  made  no  con- 
cealment, so  far  as  his  own  testimony- 
was  concerned,  of  his  being  the  Mes- 
siah ;  but  he  might  have  had  very 
wise  objections  to  beinor  publicly  called 
the  Messiah  by  certain  sorts  of  per- 
sons, and  at  certain  times.  Had  no 
caution  been  exercised,  his  appearing 
as  the  Messiah  might  have  been 
greatly  abused. 

35—39.  Compare  Luke  4  :  42—44. 

Observe,  here,  the  devotion  of 
Jesus  to  his  public  work,  and,  at  the 


9U 


MARK. 


went  out  and  departed  into  a 
solitary  place,  and  there  prayed. 
36  And  Simon,  and  they 
that  were  with  him,  followed 
after  him. 
^  37  And  when  they  had  found 

him,  they  said    unto   him.    All 
men  seek  for  thee. 

38  And  he  said  unto  them, 
Let  us  go  into  the  next  towns, 
that  I  may  preach  there  also : 
for  therefore  came  I  forth. 

39  And  he  preached  in  their 
synagogues  throughout  all  Gali- 
lee, and  cast  out  devils. 

40  And  there  came  a  leper  to 
him,  beseeching  him,  and  kneel- 
ing down  to  him,  and  saying 
unto  him,  If  thou  wilt,  thou 
canst  make  me  clean. 

41  And  Jesus,  moved  with 
compassion,  put  forth  his  hand, 
and  touched  him,  and  saith  unto 
him,  I  will ;  be  thou  clean. 

42  And  as  soon  as  he  had 
spoken,  immediately  the  leprosy 
departed  from  him,  and  he  'was 
cleansed. 

43  And  he  straitly  charged 
him,  and  forthwith  sent  him 
away; 

44  And  saith  unto  him,  See 
thou  say  nothing  to  any  man; 
but  go  thy  way,  show  thyself 
to  the  priest,  and  offer  for  thy 
cleansing    those    things    which 


Bame  time,  his  careful  observance  of 
secret  prayer.  His  secret  communion 
with  his  heavenly  Father  must  not  be 
interrupted;  even  though,  to  enjoy 
it,  he  must  take  time  before  day,  and 
must  retire  from  the  habitations  of 
men. 

40—45.    Compare  Matt.  8 :  2—4. 


Moses  commanded,  for  a  testi- 
mony unto  them. 

45  But  he  went  out,  and  be- 
gan to  publish  it  much,  and  to 
blaze  abroad  the  matter,  inso^ 
much  that  Jesus  could  no  more 
openly  enter  into  the  city,  but 
was  without  in  desert  places; 
and  they  came  to  him  from  ev- 
ery quarter. 

CHAPTER   II. 

AND  again  he  entered  into 
Capernaum,  after  some  days; 
and  it  was  noised  that  he  was  in 
the  house. 

2  And  straightway  many  were 
gathered  together,  insomuch  that 
there  was  no  room  to  receive 
thcfu,  no,  not  so  much  as  about 
the  door :  and  he  preached  the 
word  unto  them. 

3  And  they  come  unto  him, 
bringing  one  sick  of  the  palsy, 
which  was  borne  of  four. 

4  And  when  they  could  not 
come  nigh  unto  him  for  the 
press,  they  uncovered  the  roof 
where  he  was :  and  when  they 
had  broken  it  up,  they  let  down 
the  bed  wherein  the  sick  of  the 
palsy  lay. 

5  When  Jesus  saw  their 
faith,  he  said  unto  the  sick  of 
the  palsy.  Son,  thy  sins  be  for- 
given thee. 


CHAPTER    n. 

2.  The  word;  the  doctrine,  or  in- 
struction, pertaining  to  the  new  dis- 
pensation. 

3—12.  Compare  Matt.  9:  2—8. 
Borne  of  four ;  carried  by  four  men, 
who  took  hold  of  the  bed.  The  bed, 
according  to  the  custom  of  the  place 
and  time,  was  a  mere  rug,  or  quilt,  or 
thin  mattress.     4.  For  the  press ;  on 


f>..' 


CHAPTER  II. 


'245 


6  But  there  were  certain  of 
the  scribes  sitting  there,  and 
reasoning  in  their  hearts, 

7  Why  doth  this  ;»««  thus 
speak  blasphemies  ?  who  can 
forgive  sins  but  God  only  1 

8  And  immediately,  when  Je- 
sus perceived  in  his  spirit  that 
they  so  reasoned  within  them- 
selves, he  said  unto  them.  Why 
reason  ye  these  things  in  your 
hearts  1 

9  Whether  is  it  easier  to  say 
to  the  sick  of  the  palsy,  T/ii/ 
sins  be  forgiven  thee  ;  or  to  say, 
Arise,  and  take  up  thy  bed,  and 
walk  ? 

10  But  that  ye  may  know 
that  the  Son  of  man  hath  power 
on  earth  to  forgive  sins,  (he  saith 
to  the  sick  of  the  palsy,) 


account  of  the  crowd.  ||  They  un- 
covered the  roof,  &c.  Tlie  houses  in 
Palestine  were  furnished  with  a  flight 
of  stairs  outside,  situated  in,  or  near, 
the  porch,  so  that  persons  could  go  up 
to  the  roof  without  entering  the  house. 
The  roofs  were  nearly  flat,  and  were 
surrounded  by  a  balustrade,  or  breast- 
work (see  Deut.  22 :  8),  so  as  to  pre- 
vent, persons  from  falling  off*.  The 
friends  of  the  sick  man  could,  then, 
without  much  difficulty,  convey  him 
to  the  roof  of  the  house.  As  to  the 
lower  part  of  the  house,  there  was  a 
gate  opening  from  the  street  into  a 
porch ;  from  this  porch  another  gate 
led  to  an  open  space,  enclosed  on  four 
sides,  but  open  above,  called  the  court, 
or  area.  This  was  provided  with 
various  conveniences  for  accommo- 
dating large  companies  ;  and  it  was 
in  this  court  that  Jesus  and  the  com- 
pany were  assembled.  Persons  on 
the  roof  could  look  down  into  the 
court.  It  was,  however,  sometimes 
furnished  with  an  awning,  or  large 
veil  of  thick  cloth,  to  exclude  the 
heat  of  the  sun.  In  the  present  case, 
this  awning  was  to  be  removed,  and 


111  say  unto  thee,  Arise,  and 
take  up  thy  bed,  and  go  thy  way 
into  thy  house. 

12  And  immediately  he  arose, 
took  up  the  bed,  and  went  forth 
before  them  all ;  insomuch  that 
they  were  all  amazed,  and  glori- 
fied God,  saying,  We  never  saw 
it  on  this  fashion. 

13  And  he  went  forth  again 
by  the  sea-side  ,  and  all  the  mul- 
titude resorted  unto  him,  and  he 
taught  them. 

14  And  as  he  passed  by,  he 
saw  Levi  the  son  of  Alpheus, 
sitting  at  the  receipt  of  custom, 
and  said  unto  him.  Follow  me. 
And  he  arose,  and  followed 
him. 

15  And  it  came  to  pass,  that 
as    Jesus   sat    at    meat    in     his 

a  portion  of  the  breastwork  broken 
through,  so  that  the  sick  man,  on  his 
mattress,  could  be  let  down  near  to 
Jesus.  The  removing  of  the  awning 
is  what  is  here  called  uncovering  the 
roof;  and  the  breastwork  they  broke 
away,  or  broke  through.  The  man 
could  easily  then  be  let  down  by  the 
help  of  cords.  Luke  says  (5  :  19)  they 
"let  him  down  through  the  tiling." 
The  flooring,  as  we  might  call  it,  of 
the  roofs,  was  a  substance  composed 
of  broken  coals,  stones,  ashes,  and  a 
sort  of  plaster.  Such  a  substance 
gave  occasion  to  the  word  translated 
tiling  to  be  applied  to  the  roof;  and 
the  whole  roof,  or  the  roofing,  was 
expressed  by  it.  Luke,  then,  used 
language  just  like  our  expression 
they  let  him  dotcn  by  the  roof;  some- 
what as  Paul  was  let  down  through 
a  window  by  the  wall.  2  Cor.  11: 
33. 

13,  14.  By  the  seaside;  the  sea  of 
Galilee.  Compare  Matt.  9:9.  ||  M- 
pheus.  He  is  believed  to  be  not  the 
same  as  the  Alpheus  mentioned  in 
Matt.  10:  3. 

15—22.    Compare  Matt.  9:  10—17 


^ 


MARK. 


house,  many  publicans  and  sin- 
ners sat  also  together  with  Jesus 
and  his  disciples;  for  there  were 
many,  and  they  followed  him, 

16  And  when  the  scribes  and 
Pharisees  saw  him  eat  with  pub- 
licans and  sinners,  they  said 
unto  his  disciples,  How  is  it 
that  he  eateth  and  drinketh  with 
publicans  and  sinners  ? 

17  When  Jesus  heard  it,  he 
saith  unto  them,  They  that  are 
whole,  have  no  need  of  the  phy- 
sician, but  they  that  are  sick  :  I 
came  not  to  call  the  righteous, 
but  sinners  to  repentance. 

18  And  the  disciples  of  John, 
and  of  the  Pharisees,  used  to 
fast :  and  they  come,  and  say 
unto  him.  Why  do  the  disci- 
ples of  John,  and  of  the  Phar- 
isees fast,  but  thy  disciples  fast 
not? 

19  And  Jesus  said  unto  them. 
Can  the  children  of  the  bride- 
chamber  fast,  while  the  bride- 
groom is  with  them  ?  As  long 
as  they  have  the  bridegroom 
with  them,  they  cannot  fast. 

20  But  the  days  will  come, 
when  the  bridegroom  shall  be 
taken  away  from  them,  and 
then  shall  they  fast  in  those 
days. 

21  No  man  also  seweth  a 
piece  of  new  cloth  on  an  old 
garment :    ^Ise   the   new    piece 


23—28.  Compare  Matt.  12  :  1—8. 
In  the  days  of  Miathar  the  high 
priest.  It  appears  from  1  Sam.  2ist 
ch.,  that  Ahimelech  was  the  high 
priest  from  whom  David  obtained  the 
showbread.  Abiathar  became  high 
priest  after  this  event.  The  word 
translated  in  the  days  of  may  have  a 
very    extended    signification,    corre- 


that  filled  it  up,  taketh  away 
from  the  old,  and  the  rent  is 
made  worse. 

22  And  no  man  putteth  new 
wine  into  old  bottles  :  else  the 
new  wine  doth  burst  the  bot- 
tles, and  the  wine  is  spilled, 
and  the  bottles  will  be  marred  : 
but  new  wine  must  be  put  into 
new  bottles. 

23  And  it  came  to  pass,  that 
he  went  through  the  corn-fields 
on  the  Sabbath-day ;  and  his 
disciples  began,  as  they  went,  to 
pluck  the  ears  of  corn. 

24  And  the  Pharisees  said 
unto  him,  Behold,  why  do  they 
on  the  Sabbath-day  that  which 
is  not  lawful  ? 

25  And  he  said  unto  them. 
Have  ye  never  read  what  David 
did,  when  he  had  need,  and  was 
a  hungered,  he  and  they  that 
weie  with  him  ? 

26  How  he  went  into  the 
house  of  God,  in  the  days  of 
Abiathar  the  high  priest,  and 
did  eat  the  show-bread,  which  is 
not  lawful  to  eat,  but  for  the 
priests,  and  gave  also  to  them 
which  were  with  him  ? 

27  And  he  said  unto  them, 
The  Sabbath  was  made  for 
man,  and  not  man  for  the  Sab- 
bath : 

28  Therefore  the  Son  of  man 
is  Lord  also  of  the  Sabbath. 


sponding  to  our  phrase  about  the  time 
erf;  and  as  Abiathar  coniinued  in 
office  a  large  number  of  years,  his 
term  of  office  might  have  been  select- 
ed, as  marking  a  certain  period  in 
Hebrew  history,  rather  than  Ahime 
lech's.  Again  ;  the  word  used  in  the 
I  original  may  be  regarded  only  as  a 
I  method  of  referring  to  that  portion  of 


CHAPTER  III. 


247 


CHAPTER   HI. 

AND  he  entered  again  into 
the  synagogue ;  and  there 
was  a  man  there  which  had  a 
withered  hand. 

2  And  they  watched  him, 
whether  he  would  heal  him  on 
the  Sabbath-day;  that  they 
might  accuse  him. 

3  And  he  saith  unto  the  man 
which  had  the  withered  hand, 
Stand  forth. 

4  And  he  saith  unto  them, 
Is  it  lawful  to  do  good  on  the 
Sabbath-days,  or  to  do  evil  1  to 
save  life,  or  to  kill  ?  But  they 
held  their  peace. 

5  And  when  he  had  looked 
round  about  on  them  with  an- 
ger, being  grieved  for  the  hard- 
ness  of  their   hearts,   he    saith 


the  sacred  history  in  which  the  ac- 
count of  Abiathar  occurs ;  and  the 
whole  portion  respecting  Ahiraelech 
and  Abiathar  would  be  included  under 
such  a  reference.  The  Jews  were  in 
the  habit  of  quoting,  or  referring  to, 
their  sacred  books  by  the  use  of  such 
a  word  as  here  occurs  in  the  original. 

CHAPTER  HI. 
1—12.  Compare  Matt.  12:  9— 21. 
4.  Is  it  lawful  to  do  good  on  the  Sab- 
bath-days, or  to  do  evil  ?  to  save  life,  or 
to  kill?  These  questions  might  be 
understood  as  meaning,  Is  it  right  to 
do  good,  or  not  to  do  it,  on  the  Sab- 
bath ?  to  save  life,  or  not  to  save  it  ? 
A  similar  manner  of  expression  oc- 
curs in  Mai.  1  :  2,  3,  quoted  in  Rom. 
9:  13  —  Jacob  have  I  loved,  and  Esau 
have  I  hated ;  that  is,  Esau  have  I 
not  loved,  comparatively  speaking. 
The  form  of  the  questions  was  such, 
also,  as  miffht  very  naturally  suggest 
to  the  minds  of  his  opponents  a  com- 
parison between  themselves  and  him. 
He  was  bestowing  blessings  on  the 
aflicted  ;  they  were  plotting  his  de- 


unto  the  man,  Stretch  forth 
thy  hand.  And  he  stretched 
it  out :  and  his  hand  was  re- 
stored whole  as  the  other. 

6  And  the  Pharisees  went 
forth,  and  straightway  took  coun- 
sel with  the  Herodians  against 
him,  how  they  might  destroy 
him. 

7  But  Jesus  withdrew  him- 
self with  his  disciples  to  the  sea: 
and  a  great  multitude  from  Gal- 
ilee followed  him,  and  from 
Judea, 

8  And  from  Jerusalem,  and 
from  Idumea,  and  from  beyond 
Jordan  :  and  they  about  Tyre 
and  Sidon,  a  great  multitude, 
when  they  had  heard  what  great 
things  he  did,  came  unto  him. 

9  And  he  spake  to  his  disci- 


struction.  To  their  consciences  he 
might  have  intended  to  appeal,  by 
presenting  the  inquiry,  whether  he 
was  pursuing  a  justifiable  course  on 
the  Sabbath,  or  they.  5.  With  anger ; 
with  displeasure  at  their  perverse- 
ness  —  a  feeling  which  was  consist- 
ent with  the  utmost  tenderness,  and 
which  arose  from  a  view  of  their  per- 
verseness  and  their  willingness  to 
put  a  bad  construction  even  on  his 
most  benevolent  acts.  6.  The  Hero- 
dians. See  on  Matt.  22:  16.  Q.  Idu- 
mea. This  is  properly  the  name  of 
the  country  south-east  of  Palestine. 
It  is  called  Edom  in  the  Old  Testa- 
ment. Its  inhabitants  were  hostile  to 
the  Jews,  and  were  conquered  by 
David.  2  Sam.  8:  14.  They  fre- 
quently revolted,  and  in  the  reign  of 
Jehoram  gained  their  independence. 
2  Kings  8  :  20.  During  the  captivity 
of  the  Jews  in  Babylon,  the  Idu- 
means,  that  is,  the  Edomites,  took 
possession  of  the  southern  part  of 
Palestine,  as  far  as  the  city  Hebron ;  so 
that  that  part  of  the  country  was  sub- 
sequently called  Idumea.     The  name 


348 


MARK. 


pies,  that  a  small  ship  should 
wait  on  him,  because  of  the  mul- 
titude, lest  they  should  throng 
him. 

10  For  he  had  healed  many; 
insomuch  that  they  pressed  upon 
him  for  to  touch  him,  as  many 
as  had  plagues. 

11  And  unclean  spirits,  when 
they  saw  him,  fell  down  before 
him,  and  cried,  saying.  Thou 
art  the  Son  of  God. 

12  And  he  straitly  charged 
them  that  they  should  not  make 
him  known. 

13  And  he  goeth  up  into  a 
mountain,  and  calleth  unto  him 
whom  he  would  :  and  they  came 
unto  him. 

14  And  he  ordained  twelve, 
that  they  should  be  with  him, 
and  that  he  might  send  them 
forth  to  preach, 


is  here  applied  by  Mark  to  that  part 
of  the  land.  The  Idumeans  were 
afterwards  again  subdued,  and  be- 
came, at  least  those  who  lived  in  Pal- 
estine, a  part  of  the  Jewish  nation. 
II  Tyre  and  Sidon.  See  Matt.  11  :  22. 
10.  Plagues;  sicknesses,called^^a^es, 
or  scourges,  as  being  sent  in  the  righ- 
teous providence  of  God,  in  conse- 
quence of  sin.  11,  12.  Compare 
1  :  34. 

13.  Up  into  a  mountain  ;  or,  as  we 
sometimes  say,  up  a  mountain,  or 
up  on  a  mountain.  Here  Jesus  spent 
much  time  in  prayer,  as  he  was  now 
about  to  select  a  few  who  were  ulti- 
mately to  be  his  apostles.     See  Luke 

It  is  gratifying  and  instructive  to 
NOTICE  with  what  assiduous  prayer 
our  Saviour  proceeded  in  every  step 
of  his  progress.  Let  him  be  our  ex- 
ample. 

14.  He  ordained;  appointed.     The 


15  And  to  have  power  to 
heal  sicknesses,  and  to  cast  out 
devils. 

16  And  Simon  he  surnamed 
Peter ; 

17  And  James  the  son  of 
Zebedee,  and  John  the  brother 
of  James,  (and  he  surnamed 
them  Boanerges,  which  is,  The 
sons  of  thunder,) 

18  And  Andrew,  and  Philip, 
and  Bartholomew,  and  Matthew, 
and  Thomas,  and  James  the  son 
of  Alpheus,  and  Thaddeus,  and 
Simon  the  Canaanite, 

19  And  Judas  Iscariot,  which 
also  betrayed  him :  and  they 
went  into  a  house. 

20  And  the  multitude  com- 
eth  together  again,  so  that  they 
could  not  so  much  as  eat  bread. 

21  And  when  his  friends 
heard   of  it,  they   went  out  to 


idea  of  appointing,  or  designating,  is 
here  expressed,  without  reference  to 
the  manner  in  which  the  appointment 
was  made.  Jesus  doubtless  merely 
made  known  to  them  his  desire  that 
they  should  be  habitually  with  him 
for  instruction,  and  for  being  em- 
ployed by  him  in  announcing  the 
Messiah's  having  come.  Compare 
the  following  words. 

16—19.  Compare  Matt.  10  :  2—4. 
17.  Boanerges;  a  word  compounded 
of  two  words  used  in  the  Hebrew 
dialect  of  that  time.  Why  this  name 
was  applied  to  James  and  John,  can- 
not be  decided.  There  might  have 
been  something  remarkable  in  their 
manner  of  speaking ;  or  perhaps  the 
impetuosity  of  their  disposition  (see 
Luke  9 :  54)  might  have  occasioned 
the  use  of  this  name. 

20,  21.  His  friends  ;  some  of  those 
who  were  associated  with  him.  The 
expression  here  used,  in  the  original, 
is  sometimes  explained  as  meaning 
strictly  his  relatives;  but  there  is  sat- 


CHAPTER  III. 


249 


lay  hold  on  him :  for  they  said, 
He  is  beside  himself. 

22  And  the  scribes  which 
came  down  from  Jerusalem, 
said,  He  hath  Beelzebub,  and  by 
the  prince  of  the  devils  casteth 
he  out  devils. 

23  And  he  called  them  unto 
him,  and  said  unto  them  in 
parables,  How  can  Satan  cast 
out  Satan? 

24  And  if  a  kingdom  be  di- 
vided against  itself,  that  king- 
dom cannot  stand. 

25  And  if  a  house  be  divided 
against  itself,  that  house  cannot 
stand. 

26  And  if  Satan  rise  up 
against  himself,  and  be  divided, 
he  cannot  stand,  but  hath  an 
end. 

27  No  man  can  enter  into  a 
strong  man's  house  and  spoil 
his  goods,  except  he  will  first 
bind  the  strong  man ;  and  then 
he  will  spoil  his  house. 

28  Verily  I  say  unto  you, 
All  sins  shall  be  forgiven  unto 
the  sons  of  men,  and    blasphe- 


isfactory  evidence  that  it  is  employed 
in  a  wider  sense.  ||  To  lay  hold  o?i 
him;  not  violently,  but  in  a  suitable 
manner,  taking  hold  of  his  hand,  en- 
deavoring to  induce  him  to  come  into 
the  house.  ||  He  is  beside  himself. 
An  exaggerated  remark,  doubtless, 
occasioned  by  the  fervid  devotion 
which  Jesus  felt  to  his  official  work, 
and  which  made  him  disregard  his 
personal  convenience  and  comfort. 

22—30.  Compare  Matt.  12:  24 
-37. 

31—35.  Compare  Matt.  12:  46— 
50.  It  would  seem  that  the  friends 
who  went  out  to  persuade  Jesus  to 
come  into  the  house,  did  not  prevail 
with  him.  The  occasion  was  a  very 
jmportant   one.      A    man    possessed 


mies     wherewith     soever     they 
shall  blaspheme  : 

29  But  he  that  shall  blas- 
pheme against  the  Holy  Ghost 
hath  never  forgiveness,  but  is  in 
danger  of  eternal  damnation: 

30  Because  they  said,  He 
hath  an  unclean  spirit. 

31  There  came  then  his 
brethren  and  his  mother,  and, 
standing  without,  sent  unto  him, 
calling  him. 

32  And  the  multitude  sat 
about  him ;  and  they  said  unto 
him.  Behold,  thy  mother  and 
thy  brethren  without  seek  for 
thee. 

33  And  he  answered  them, 
saying.  Who  is  my  mother,  or 
my  brethren  ? 

34  And  he  looked  round 
about  on  them  which  sat  about 
him,  and  said.  Behold  my  moth- 
er and  my  brethren ! 

35  For  whosoever  shall  do 
the  will  of  God,  the  same  is 
my  brother,  and  my  sister,  and 
mother. 


with  a  demon,  it  seems  (Matt.  12 : 
22,  &c.),  was  brought  to  him,  and  he 
immediately,  without  taking  food 
(Mark  3:  20),  attended  to  the  appli- 
cation. The  scribes  and  Pharisees 
at  once  began  to  speak  against  his 
miraculous  operations,  and  Jesus  was 
occupied  in  meeting  their  cavils. 
Thus  he  could  not  yield  to  the  solicita- 
tions of  his  friends.  Afterwards,  his 
mother  and  brethren  (or  kinsmen) 
made  an  effort  to  secure  his  return  to 
the  house. 

Notice,  here,  the  readiness  of  Je- 
sus to  be  engaged  in  his  appropriate 
work,  both  in  season  and  out  of  sea- 
son.    Compare  John  4  :  34. 


250 


MARK. 


CHAPTER    IV. 

AND  he  began  again  to  teach 
by  the  sea-side ;  and  there 
was  gathered  unto  him  a  great 
multitude,  so  that  he  entered 
into  a  ship,  and  sat  in  the  sea ; 
and  the  whole  multitude  was  by 
the  sea  on  the  land. 

2  And  he  taught  them  many 
things  by  parables,  and  said 
unto  them,  in  his  doctrine, 

3  Hearken :  Behold,  there 
went  out  a  sower  to  sow; 

4  And  it  came  to  pass,  as  he 
sowed,  some  fell  by  the  way- 
side, and  the  fowls  of  the  air 
came  and  devoured  it  up. 

5  And  some  fell  on  stony 
ground,  where  it  had  not  much 
earth ;  and  immediately  it  sprang 
up,  because  it  had  no  depth  of 
earth : 

6  But  when  the  sun  was  up, 
it  was  scorched ;  and  because  it 
had  no  root,  it  withered  away. 

7  And  some  fell  among 
thorns;  and  the  thorns  grew 
up  and  choked  it,  and  it  yielded 
no  fruit. 


CHAPTER  IV. 
1—9.    Compare  Matt.  13  :  1—9. 

10.  IVhcn  he  teas  alone;  that  is, 
in  the  absence  of  the  people  ;  when 
there  were  present  only  the  twelve 
disciples  and  a  few  others,  who  felt 
specially  interested  in  the  Saviour's 
instructions.  |1  Asked  of  him  the  par- 
ahlc;  the  explanation  of  the  parable. 

11.  Tliejn  that  are  without;  them 
(hat  do  not  belong  to  my  company, 
who  do  not  seek  and  do  not  enjoy 
intimate  familiarity  with  me,  as  being 
deeply  interested  in  my  teaching. 

V2.  In  order  to  understand  this 
verse,  it  is  desirable  to  read  Matt.  13 : 
11 — 15,  with  the  notes  on  those 
verses.     The  more  copious  language 


8  And  other  fell  on  good 
ground,  and  did  yield  fruit  that 
sprang  up  and  increased,  and 
brought  forth,  some  thirty,  and 
some  sixty,  and  some  a  hun- 
dred. 

9  And  he  said  unto  them, 
He  that  hath  ears  to  hear,  let 
him  hear. 

10  And  when  he  was  alone, 
they  that  were  about  him  with 
the  twelve  asked  of  him  the 
parable. 

11  And  he  said  unto  them, 
Unto  you  it  is  given  to  know 
the  mystery  of  the  kingdom  of 
God  :  but  unto  them  that  are 
without,  all  these  things  are  done 
in  parables : 

12  That  seeing  they  may  see, 
and  not  perceive;  and  hearing 
they  may  hear,  and  not  under- 
stand ;  lest  at  any  time  they 
should  be  converted,  and  their 
sins  should  be  forgiven  them. 

13  And  he  said  unto  them, 
Know  ye  not  this  parable  1  and 
how  then  will  ye  know  all  par- 
ables 1 


of  Matthew  in  those  verses  furnishes 
aid  in  explaining  the  more  brief  lan- 
guage of  Mark  in  this.  Thut.  The 
Greek  particle  thus  rendered  has 
sometimes  the  same  meaning  as  the 
particle  used  by  Matthew  (13: 13),  and 
signifying  for  that,  or  because.  By 
the  aid  of  this  remark,  the  idea  con- 
tained in  the  verse  under  considera- 
tion may  be  thus  expressed :  '•  for 
that  (or  because)  though  they  see, 
yet  they  do  not  perceive ;  though 
they  hear,  yet  they  do  not  under- 
stand; so  that  they  are  not  converted, 
[so  that  they  do  not  turn  from  their 
sins,]  and  their  sins  are  not  forgiven 
them."  II  Lest.  See  on  Matt.  13: 
15.     The  original  word  thus  rendered 


CHAPTER  IV. 


251 


14  The  sower  sovveth  the 
word. 

15  And  these  are  they  by 
the  way-side,  where  the  word 
is  sown  ;  but  when  they  have 
heard,  Satan  cometh  immedi- 
ately, and  taketh  away  the 
word  that  was  sown  in  their 
hearts. 

16  And  these  are  they  like- 
wise which  are  sown  on  stony 
ground ;  who,  when  they  have 
heard  the  word,  immediately 
receive  it  with  gladness  ; 

17  And  have  no  root  in  them- 
selves, and  so  endure  but  for  a 
time  :  afterward,  when  affliction 
or  persecution  ariseth  for  the 
word's  sake,  immediately  they 
are  offended. 

18  And  these  are  they  which 
are  sown  among  thorns;  such 
as  hear  the  word, 

19  And  the  cares  of  this 
world,  and  the  deceitfulness  of 


expresses  the  idea  which  we  express 
by   the  terms    "  so  that   [they   will] 

14—20.  Compare  Matt.  13: 18—23. 

21 .  Jl  candle  —  bushel  —  candlestick. 
See  on  Matt.  5  :  15.  H  Under  a  bed. 
Beds,  in  the  East,  did  not  admit  of  a 
lamp's  being  placed  under  them  ;  bed- 
steads, like  ours,  not  being  in  use. 
Mattresses,  or  quilts,  laid  on  an  eleva- 
tion, in  a  side  of  the  room,  composed 
the  bed.  The  original  word  here  sig- 
nifies, not  a  bed  to  sleep  on,  but  a 
couch  on  which  the  people  reclined 
at  their  meals,  and  which  was  ele- 
vated three  or  four  feet  above  the 
floor.  By  the  comparison  here  em- 
ployed, the  Saviour  showed  his  disci- 
ples that  more  abundant  instruction 
was  given  to  them  than  to  the  multi- 
tude, in  order  that  they  might  impart 
to  others  the  benefits  which  they  had 
received  from  their  Master.    On  them 


riches,  and  the  lusts  of  other 
things  entering  in,  choke  the 
word,  and  it  becometh  unfruit- 
ful. 

20  And  these  are  they  which 
are  sown  on  good  ground ;  such 
as  hear  the  word,  and  receive 
it,  and  bring  forth  fruit,  some 
thirty-fold,  some  sixty,  and  some 
a  hundred. 

21  And  he  said  unto  them, 
Is  a  candle  brought  to  be  put 
under  a  bushel,  or  under  a  bed  ? 
and  not  to  be  set  on  a  candle- 
stick ? 

22  For  there  is  nothing  hid, 
which  shall  not  be  manifested  ; 
neither  was  any  thing  kept  se- 
cret, but  that  it  should  come 
abroad. 

23  If  any  man  have  ears  to 
hear,  let  him  hear. 

24  And  he  said  unto  them. 
Take  heed  what  ye  hear :  with 
what  measure  ye  mete,  it  shall 


it    would  be    incumbent    to    spread 
divine  instruction. 

22.  Manifested.  No  part  of  the 
Saviour's  instructions  was  intended 
to  be  always  kept  in  obscurity  ;  his 
design  was,  that  in  due  time  the 
truths  which  he  was  communicating 
should  be  distinctly  and  fully  appre- 
hended. When  that  time  should 
arrive,  his  disciples  were  to  be  em- 
ployed in  the  work  of  announcing 
and  explaining  his  doctrines  to  the 
world. 

23.  Let  him  hear.  It  was  the  duty, 
then,  of  the  disciples  to  hear  atten- 
tively, and  become  prepared  for  their 
work. 

24.  What  ye  hear;  probably,  in 
lohat  manner  ye  hear.  Compare  Luke 
8 :  18.  The  idea  would  be  well  ex- 
pressed thus:  "  Take  heed  to  (that  is, 
consider  carefully)  what  ye  hear.'' 
II  With  what  measure,  &c  ;  a  common 


252 


MARK, 


be  measured  to  you  ;  and  unto 
you  that  hear  shall  more  be 
given. 

25  For  he  that  hath,  to  him 
shall  be  given  :  and  he  that  hath 
not,  from  him  shall  be  taken 
even  that  which  he  hath. 

26  And  he  said,  So  is  the 
kingdom  of  God,  as  if  a  man 
should  cast  seed  into  the  ground; 

27  And  should  sleep,  and  rise 
night  and  day,  and  the  seed 
should  spring  and  grow  up,  he 
knoweth  not  how. 

28  For  the  earth  bringeth 
forth  fruit  of  herself;  first  the 
blade,  then  the  ear  ;  after  that, 
the  full  corn  in  the  ear. 

29  But  when  the  fruit  is 
brought   forth,    immediately    he 

proverb,  applicable  in  various  circum- 
stances. See  Malt.  7 :  2.  The  gen- 
eral meaning  is,  You  will  be  treated 
as  you  treat  others.  In  applying  this 
thought  to  the  present  occasion,  the 
Saviour  is  to  be  understood  as  saying, 

I  will  conduct,  as  a  teacher,  towards 
you,  in  a  manner  corresponding  to 
that  in  which  you,  as  my  disciples, 
conduct  towards  me.  If  you  value 
my  instructions,  and  profit  by  them, 
you  shall    receive   more   instruction. 

II  You  that  hear;  that  is,  hear  prof- 
itably. 

25.   Compare  Matt.  13  :  12. 

26—29.  And  he  said;  that  is,  to  the 
multitude.  Compare  v.  34.  Perhaps 
this  parable  was  spoken  on  a  different 
occasion.  The  precise  order  in  which 
the  parables  were  delivered,  is  not 
observed  by  the  sacred  writers,  it 
being  of  comparatively  little  im- 
portance. II  The  kingdom  of  God. 
See  on  Matt.  3:2.  ||  He  hnoiccth  not 
how;  he  understands  not  the  pro- 
cess ;  yet  it  goes  on.  ||  Of  herself ; 
spontaneously,  without  human  aid, 
after  the  seed  is  sown.  ||  The  full 
corn;  the  grain,  wheat,  for  instance. 
From    the    growth    of   grain,    Jesus 


putteth  in   the   sickle,  because 
the  harvest  is  come. 

30  And  he  said,  Whereunto 
shall  we  liken  the  kingdom  of 
God?  or  with  what  comparison 
shall  we  compare  it  ? 

31  It  is  like  a  grain  of  mus- 
tard seed,  which,  when  it  is  sown 
in  the  earth,  is  less  than  all  the 
seeds  that  be  in  the  earth : 

32  But  when  it  is  sown,  it 
groweth  up,  and  becometh 
greater  than  all  herbs,  and 
shooteth  out  great  branches ;  so 
that  the  fowls  of  the  air  may 
lodge  under  the  shadow  of  it. 

33  And  with  many  such  par- 
ables spake  he  the  word  unto 
them,  as  they  were  able  to 
hear  it. 


drew  an  illustration  respecting  his 
religion.  The  husbandman  commits 
the  seed  to  the  ground,  and  there 
quietly  leaves  it.  By  the  care  of  di- 
vine providence,  it  springs  up,  and 
produces  mature  fruit,  which  at  the 
proper  time  is  gathered  in.  So,  the 
principles  of  the  Messiah's  religion 
were  communicated  to  men ;  God 
will  make  them  efficacious,  and  se» 
cure  the  spread  of  them  ;  blessed  re- 
suits  will  infallibly  grow  from  these 
principles,  in  the  spiritual  welfare  and 
salvation  of  men. 

The  history  of  the  Christian  religion 
affords  the  appropriate  illustration  of 
this  parable.  Christianity  has  been 
exerting  its  influence  ;  it  has  produced 
liappy  results  ;  and  when  the  end  of 
the  world  shall  have  come,  countless 
multitudes,  sanctified  and  redeemed, 
will  be  welcomed  to  the  holiness  and 
bliss  of  heaven. 

30—32.    Compare  Matt.  13  :  31,  32. 

33.  Js  they  were  able  to  hear  it. 
Jesus  accommodated  himself,  in  his 
teaching,  to  the  ability  of  the  people. 
He  knew  their  ignorance  and  their 
prepossessions  ;  and  like  a  wise,  af- 
fectionate teacher,  he  adapted  his  in- 


CHAPTER  V. 


253 


34  But  without  a  parable 
spake  he  not  unto  them :  and 
when  they  were  alone,  he  ex- 
pounded all  things  to  his  dis- 
ciples. 

35  And  the  same  day,  when 
the  even  was  come,  he  saith  un- 
to them,  Let  us  pass  over  unto 
the  other  side. 

36  And  when  they  had  sent 
away  the  multitude,  they  took 
him  even  as  he  was  in  the  ship : 
and  there  were  also  with  him 
other   little   ships. 

37  And  there  arose  a  great 
storm  of  wind,  and  the  waves 
beat  into  the  ship,  so  that  it  was 
now  full. 

33  And  he  was  in  the  hinder 
part  of  the  ship,  asleep  on  a 
pillow  :  and  they  awake  him,  and 
say  unto  him.  Master,  carest 
thou  not  that  we  perish  1 

39  And  he  arose,  and  re- 
buked the  wind,  and   said  unto 


structions  to  their  necessities  and 
their  capacities.  This  remark  of  the 
evangelist  confirms  the  view  present- 
ed of  V.  12 ;  and  shows  that  the  Sa- 
viour was  not  harsh,  and  did  not  deal 
in  vengeance  with  the  ignorant,  mis- 
judging multitude;  but  in  a  patient 
and  condescending  manner  sought  to 
gain  a  lodgement  in  their  hearts  for 
the  great  principles  of  his  religion. 
How  worthy  an  example  for  ministers 
of  the  gospel,  for  parents,  and  for  all 
who  are  engaged  in  the  work  of  re- 
ligious instruction  ! 

34.   Expounded;  explained. 

35—41.  Compare  Matt.  8  :  18,  23 
— 27.  They  took  him  even  as  he  was 
in  the  ship  ;  just  as  he  then  was,  with- 
out waiting  to  make  any  particular 
preparation  for  the  tour,  and  without 
any  intermission  of  his  labors. 

40.  No  faith.  Compare  Matt.  8: 
26,  who  relates  that  Jesus  said,  O  ye 
vol..  I.  22 


the  sea,  Peace,  be  still.  And 
the  wind  ceased,  and  there  was 
a  great  calm. 

40  And  he  said  unto  them, 
Why  are  ye  so  fearful  ?  how  is 
it  that  ye  have  no  faith  ? 

41  And  they  feared  exceed- 
ingly, and  said  one  to  another, 
What  manner  of  man  is  this, 
that  even  the  wind  and  the  sea 
obey  him  ? 

CHAPTER  V. 

AND  they  came  over  unto 
the  other  side  of  the  sea, 
into  the  country  of  the  Gada- 
renes. 

2  And  when  he  was  come  out 
of  the  ship,  immediately  there 
met  him  out  of  the  tombs  a  man 
with  an  unclean  spirit, 

3  Who  had  his  dwelling 
among  the  tombs  ;  and  no  man 
could  bind  him,  no,  not  with 
chains  : 


of  little  faith.  In  animated  speaking 
or  description,  expressions  are  often 
used  which  are  not  to  be  strictly  un- 
derstood. In  the  present  instance, 
Jesus  did  not  mean  to  charge  the  dis- 
ciples with  an  utter  destitution  of 
faith  ;  but  with  a  lamentable  deficien- 
cy of  it,  shown  by  their  being  filled 
with  terror.  Their  going  to  j'esus  in 
the  midst  of  their  fears,  shows  that 
they  had  some  confidence  in  him  as 
able  to  rescue  them  from  danger. 

Reflection.  Trusting  in  the 
goodness  and  power  of  God  is  the 
best  relief  amid  the  sorrows  of  life. 
"  Thou  wilt  keep  him  in  perfect 
peace  whose  mind  is  stayed  on  thee  ; 
because  he  trusteth  in  thee."  Is.  26 :  3. 

CHAPTER  V. 

1—20.  Compare  Matt.  8  :  23--34. 
6.   Worshipped  him ;   prostrated  him- 


y54 


MARK. 


4  Because  that  he  had  been 
often  bound  with  fetters  and 
chains,  and  the  chains  had  been 
plucked  asunder  by  him,  and 
the  fetters  broken  in  pieces : 
neither  could  any  man  tame 
him. 

5  And  always,  night  and  day, 
he  was  in  the  mountains,  and  in 
the  tombs,  crying,  and  cutting 
himself  with  stones. 

6  But  when  he  saw  Jesus 
afar  off,  he  ran  and  worshipped 
him, 

7  And  cried  with  a  loud 
voice,  and  said.  What  have  I 
to  do  with  thee,  Jesus,  thou 
Son  of  the  Most  High  God  ?  I 
adjure  thee  by  God,  that  thou 
torment  me  not. 

8  (For  he  said  unto  him. 
Come  out  of  the  man,  thou  un- 
clean spirit.) 

9  And  he  asked  him,  What 
is  thy  name  1  And  he  answered, 
saying.  My  name  is  Legion : 
for  we  are  many. 

10  And  he  besought  him 
much  that  he  would  not  send 
them  away  out  of  the  country. 

11  Now  there  was  there  nigh 
unto  the  mountains  a  great  herd 
of  swine  feeding. 

12  And  all  the  devils  be- 
sought him,  saying.  Send  us 
into  the  swine,  that  we  may 
enter  into  them. 

13  And  forthwith  Jesus  gave 
them  leave.  And  the  unclean 
spirits  went  out  and  entered  in- 


self  before  him.  9.  Legion.  This 
was  the  name  of  a  division  in  the  Ro- 
man armies,  comprising  a  few  thou- 
sands of  men  Hence  the  word  came 
to  be  used  indefinitely  for  a  multitude. 


to  the  svvine  :  and  the  herd  ran 
violently  down  a  steep  place 
into  the  sea,  (they  were  about 
two  thousand,)  and  were  choked 
in  the  sea. 

14  And  they  that  fed  the 
swine  fled,  and  told  it  in  the 
city,  and  in  the  country.  And 
they  went  out  to  see  what  it 
was  that  was  done. 

15  And  they  come  to  Jesus, 
and  see  him  that  was  possessed 
with  the  devil,  and  had  the  le- 
gion, sitting,  and  clothed,  and 
in  his  right  mind ;  and  they 
were  afraid. 

16  And  they  that  saw  it  told 
them  how  it  befell  to  him  that 
was  possessed  with  the  devil, 
and  also  concerning  the  swine. 

17  And  they  began  to  pray 
him  to  depart  out  of  their 
coasts. 

18  And  when  he  was  come 
into  the  ship,  he  that  had  been 
possessed  with  the  devil  prayed 
him  that  he  might  be  with  him. 

19  Howbeit  Jesus  suffered 
him  not ;  but  saith  unto  him, 
Go  home  to  thy  friends,  and  tell 
them  how  great  things  the  Lord 
hath  done  for  thee,  and  hath 
had  compassion  on  thee. 

20  And  he  departed,  and  be- 
gan to  publish  in  Decapolis  how 
great  things  Jesus  had  done  for 
him  :  and  all  men  did  marvel. 

21  And  when  Jesus  was 
passed  over  again  by  ship  un- 
to the  other  side,  much  people 


15.  In  his  right  mind.  The  man  had 
been  deranged  through  the  influence 
of  evil  spirits.  20.  Decapolis.  See 
on  Matt.  4  :  25. 

21—24.  Compare  Matt.  9:1,  18, 19 


CHAPTER  V. 


255 


gathered  unto  him,  and  he  was 
nigh  unto  the  sea. 

22  And,  behold,  there  com- 
eth  one  of  the  rulers  of  the  syn- 
agogue, Jairus  by  name ;  and 
when  he  saw  him,  he  fell  at  his 
feet, 

23  And  besought  him  greatly, 
saying.  My  little  daughter  lieth 
at  the  point  of  death;  I  pray 
thee,  come  and  lay  thy  hands 
on  her,  that  she  may  be  healed ; 
and  she  shall  live. 

24  And  Jesus  went  with  him ; 
and  much  people  followed  him, 
and  thronged  him. 

25  And  a  certain  woman, 
which  had  an  issue  of  blood 
twelve  years, 

26  And  had  suffered  many 
things  of  many  physicians,  and 
had  spent  all  that  she  had,  and 
was  nothing  bettered,  but  rather 
grew  worse, 

27  When  she  had  heard  of 
Jesus,  came  in  the  press  behind, 
and  touched  his  garment : 

28  For  she  said.  If  I  may 
touch  but  his  clothes,  I  shall 
be  whole. 

29  And  straightway  the  foun- 
tain of  her  blood  was  dried  up  ; 
and  she  felt  in  her  body  that  she 
was  healed  of  that  plague. 

30  And  Jesus,  immediately 
knowing  in  himself  that  virtue 

25—34.  Compare  Matt.  9 :  20—22. 
27.  The  press  ;  the  crowd.  29.  Plague. 
See  on  3:  10.  30.  Virtue;  healing 
power. 

35—43.  Compare  Matt.  9 :  23—26. 
41.  Talitha  cumi.  These  are  two 
words  in  the  dialect  of  Hebrew  which 
was  spoken  in  the  time  of  our  Lord, 
and  which  are  explained  as  meaning, 
Damsel^  arise.  43.  That  no  man  should 


had  gone  out  of  him,  turned  him 
about  in  the  press,  and  said, 
Who  touched  my  clothes'? 

31  And  his  disciples  said  un- 
to him,  Thou  seest  the  multitude 
thronging  thee,  and  sayest  thou, 
Who  touched  me  1 

32  And  he  looked  round 
about  to  see  her  that  had  done 
this  thing. 

33  But  the  woman,  fearing 
and  trembling,  knowing  what 
was  done  in  her,  came  and  fell 
down  before  him,  and  told  him 
all  the  truth. 

34  And  he  said  unto  her, 
Daughter,  thy  faith  hath  made 
thee  whole :  go  in  peace,  and 
be  whole  of  thy  plague. 

35  While  he  yet  spake,  there 
came  from  the  ruler  of  the  syn- 
agogue's house,  certain  which 
said.  Thy  daughter  is  dead; 
why  troublest  thou  the  Master 
any  further? 

36  As  soon  as  Jesus  heard 
the  word  that  was  spoken,  he 
saith  unto  the  ruler  of  the  syn- 
agogue. Be  not  afraid,  only 
believe. 

37  And  he  suffered  no  man 
to  follow  him,  save  Peter,  and 
James,  and  John  the  brother  of 
James. 

38  And  he  cometh  to  the 
house  of  the  ruler    of  the  syn- 

knozo  it.  This  injunction  was  doubt- 
less merely  a  temporary  one,  on  ac- 
count of  some  existing  circumstances, 
Jesus  was  not  anxious  that  all  his 
deeds  of  benevolence  should  be  pub- 
licly known  and  celebrated ;  and  the 
current  of  popular  favor,  which 
would  be  increased  by  his  miracles, 
needed  to  be  regulated  with  much 
prudence. 


256 


MARK. 


agogue,  arid  seeth  the  tumult, 
and  them  that  wept  and  wailed 
greatly. 

39  And  when  he  was  come 
in,  he  saith  unto  them,  Why 
make  ye  this  ado,  and  weep? 
the  damsel  is  not  dead,  but 
sleepeth. 

40  And  they  laughed  him  to 
scorn.  But  when  he  had  put 
them  all  out,  he  taketh  the 
father  and  the  mother  of  the 
damsel,  and  them  that  were  with 
him,  and  entereth  in  where  the 
damsel  was  lying. 

41  And  he  took  the  damsel 
by  the  hand,  and  said  unto  her, 
Talitha  cumi ;  which  is,  being 
interpreted.  Damsel  (I  say  unto 
thee),  arise. 

42  And  straightway  the  dam- 
sel arose,  and  walked ;  for  she 
was  of  the  age  of  twelve  years. 
And  they  were  astonished  with 
a  great  astonishment. 

43  And  he  charged  them 
straitly  that  no  man  should 
know  it ;  and  commanded  that 
something  should  be  given  her 
to  eat. 

CHAPTER  VI. 

AND  he  went  out  from 
thence,  and  came  into  his 
own  country ;  and  his  disciples 
follow  him. 

CHAPTER  VI. 
1_6.  Compare  Matt.  13  :  54—58. 
3.  Brother  —  sisters.  These  words 
are  used  in  the  Bible  with  more  lati- 
tude than  among  us,  and  signify  near 
relatives,  as  well  as  own  brothers  and 
sisters.  By  Matt.  27 :  56,  it  appears 
that  the  mother  of  James  and  Joses 
was  a  different  person  from  the  mother 
of  Jesus ;  they  were  probably  sisters, 


2  And  when  the  Sabbath-day 
was  come,  he  began  to  teach 
in  the  synagogue :  and  many 
hearing  him  were  astonished, 
saying.  From  whence  hath 
this  man  these  things  1  and 
what  wisdom  is  this  which  is 
given  unto  him,  that  even  such 
mighty  works  are  wrought  by 
his  hands? 

3  Is  not  this  the  carpenter, 
the  son  of  Mary,  the  brother  of 
James,  and  Joses,  an-d  of  Juda, 
and  Simon?  and  are  not  his 
sisters  here  with  us?  And  they 
were  offended  at  him. 

4  But  Jesus  said  unto  them, 
A  prophet  is  not  without  honor, 
but  in  his  own  country,  and 
among  his  own  kin,  and  in  his 
own  house. 

5  And  he  could  there  do  no 
mighty  works,  save  that  he 
laid  his  hands  upon  a  few  sick 
folk,  and  healed  them. 

6  And  he  marvelled  because 
of  their  unbelief  And  he  went 
round  about  the  villages,  teach- 
ing. 

7  And  he  called  unto  him 
the  twelve,  and  began  to  send 
them  forth  by  two  and  two; 
and  gave  them  power  over  un- 
clean spirits; 

8  And  commanded  them  that 
they    should    take    nothing    for 


or  cousins,  and  the  persons  here  men- 
tioned were,  at  least  in  part,  very  near 
kinsmen  of  Jesus.  6.  He  marvelled. 
It  was  indeed  suited  to  excite  wonder 
that  the  people  of  Nazareth  should 
withhold  from  Jesus  their  confidence 
in  his  claim,  after  all  that  they  had 
known  of  his  private  life  and  of  his 
public  acts. 

7—11.    Compare   Matt.  10:1—15. 


CHAPTER  VI. 


257 


their  journey,  save  a  staff  only  ; 
no  scrip,  no  bread,  no  money  in 
their  purse  : 

9  But  be  siiod  with  sandals ; 
and  not  put  on  two  coats. 

10  And  he  said  unto  them, 
In  what  place  soever  ye  enter 
into  a  house,  there  abide  till  ye 
depart  from  that  place. 

11  And  whosoever  shall  not 
receive  you,  nor  hear  you,  when 
ye  depart  thence,  shake  off  the 
dust  under  your  feet  for  a  testi- 
mony against  them.  Verily  I 
say  unto  you,  It  shall  be  more 
tolerable  for  Sodom  and  Go- 
morrah in  the  day  of  judgment, 
than  for  that  city. 

12  And  they  went  out,  and 
preached  that  men  should  re- 
pent. 

13  And  they  cast  out  many 
devils,  and  anointed  with  oil 
many  "that  were  sick,  and  healed 
them. 

14  And  king  Herod  heard  o/ 
him  (for  his  name  was  spread 
abroad) ;  and  he  said.  That  John 
the  Baptist  was  risen  from  the 
dead,  and  therefore  mighty 
works  do  show  forth  themselves 
in  him. 


12.  That  men  should  repent.  See 
on  Matt.  3  :  2. 

1.3.  JJnolnted  tcith  oil.  Among  the 
Jews,  oil  was  very  frequently  used  as 
a  medical  application.  Some  of  the 
cases  of  sickness  cured  during  this 
tour,  perhaps,  did  not  need  miracu- 
lous power ;  and  even  when  the  oil 
was  used,  as  a  means  of  restoring 
health,  special  divine  power  might 
have  accompanied  the  application. 

14—23.    Compare  Matt.  14  :  1—12. 

15.  Elias.     See  on  Matt.  11  :  14.     20. 

Feared  John  ;  reverenced  him.    ||  Ob- 

served  him.     The  idea  expressed  by 

22^ 


15  Others  said.  That  it  is 
Elias.  And  others  said,  That 
it  is  a  prophet,  or  as  one'  of  the 
prophets. 

16  But  when  Herod  heard 
thereof,  he  said.  It  is  John, 
whom  I  beheaded :  he  is  risen 
from  the  dead. 

17  For  Herod  himself  had 
sent  forth  and  laid  hold  upon 
John,  and  bound  him  in  prison 
for  Herodias'  sake,  his  brother 
Philip's  wife ;  for  he  had  mar- 
ried her. 

18  For  John  had  said  unto 
Herod,  It  is  not  lawful  for  thee 
to  have  thy  brother's  wife. 

19  Therefore  Herodias  had  a 
quarrel  against  him,  and  would 
have  killed  him  ;  but  she  could 
not : 

20  For  Herod  feared  John, 
knowing  that  he  was  a  just  man 
and  a  holy,  and  observed  him ; 
and  when  he  heard  him,  he 
did  many  things,  and  heard  him 
gladly. 

21  And  when  a  convenient 
day  was  come,  that  Herod,  on 
his  birth-day,  made  a  supper  to 
his  lords,  high  captains,  and 
chief  estates  of  Galilee  ; 


the  original  is,  preserved,  protected 
him,  that  is,  probably,  from  the  ill- 
will  of  Herodias.  Herod  himself  so 
disliked  John's  faithfulness,  as  to  be 
willing  to  put  him  to  death.  See 
Matt.  14  :  5.  Yet  through  fear  of  the 
people,  and  reverence  for  his  holy 
character,  he  interposed  in  his  behalf 
when  Herodias  sought  his  death. 
2J .  Convenient  day  ;  a  time  suitable  for 
accomplishing  the  desires  of  Herodias. 
II  Lords ;  chief  men.  ||  High  caj/- 
tains ;  principal  military  command- 
ers. II  Chief  estates  of  Galilee;  the 
other  most  distinofuished  men  in  Gal- 


*J5s 


MARK. 


22  And  when  the  daughter 
of  the  said  Herod ias  came  in, 
nnd  danced,  and  pleased  Herod, 
and  them  that  sat  with  him,  the 
king  said  unto  the  damsel,  Ask 
of  ir  e  whatsoever  thou  wilt,  and 
I  will  give  if  thee. 

23  And  he  sware  unto  her. 
Whatsoever  thou  shalt  ask  of 
me,  I  will  give  it  thee,  unto  the 
half  of  my  kingdom. 

24  And  she  went  forth,  and 
said  unto  her  mother,  What 
shall  I  ask?  And  she  said,  The 
head  of  John  the  Baptist. 

25  And  she  came  in  straight- 
way with  haste  unto  the  king, 
and  asked,  saying,  I  will  that 
thou  give  me,  by  and  by,  in  a 
charger,  the  head  of  John  the 
Baptist. 

26  And  the  king  was  exceed- 
ing sorry ;  yet  for  his  oath's 
sake,  and  for  their  sakes  which 
sat  with  him,  he  would  not  re- 
ject her. 

27  And  immediately  the  king 
sent  an  executioner,  and  com- 
manded his  head  to  be  brought : 
and  he  went  and  beheaded  him 
in  the  prison, 

28  And  brought  his  head  in 
a  charger,  and  gave  it  to  the 
damsel ;  and  the  damsel  gave  it 
to  her  mother. 

29  And  when  his  disciples 
heard  of  it,  they  came  and  took 

ilee.  One  of  the  definitions  of  the 
word  estates,  in  the  plural  number,  in 
our  language,  is,  "  orders  or  classes 
of  men  in  society  or  government." 
22.  T/iem  that  sat  with  hivi ;  his  guests, 
reclining  with  him,  according  to  the 
custom  of  the  time.  23.  The  half  of 
viy  kingdom.     See  on  Matt.  2  :  22. 


up  his  corpse,  and  laid  it  in  a 
tomb. 

30  And  the  apostles  gathered 
themselves  together  unto  Jesus, 
and  told  him  all  things,  both 
what  they  had  done,  and  what 
they  had  taught. 

31  And  he  said  unto  them, 
Come  ye  yourselves  apart  into 
a  desert  place,  and  rest  a  while : 
for  there  were  many  coming  and 
going,  and  they  had  no  leisure 
so  much  as  to  eat. 

32  And  they  departed  into  a 
desert  place  by  ship  privately. 

33  And  the  people  saw  them 
departing,  and  many  knew  him, 
and  ran  a-foot  thither  out  of  all 
cities,  and  outwent  them,  and 
came  together  unto  him. 

34  And  Jesus,  when  he  came 
out,  saw  much  people,  and  was 
moved  with  compassion  towards 
them,  because  they  were  as 
sheep  not  having  a  shepherd : 
and  he  began  to  teach  them 
many  things. 

35  And  when  the  day  was 
now  far  spent,  his  disciples  came 
unto  him,  and  said.  This  is  a 
desert  place,  and  now  the  time 
is  far  passed ; 

36  Send    them    away,    that 
they    may  go  into  the  country 
round   about,  and   into  the  vil- 
lages, and  buy  themselves  bread 
for  they  have  nothing  to  eat. 


30.  ^nd  the  apostles  gathered  them- 
selves together  unto  Jesus;  that  is,  on 
returning  from  their  mission.  See  v. 
7.     Compare  Luke  9:10. 

31—44.  Compare  Matt.  14:  13— 
21.  34.  ^s  sheep.  See  on  Matt.  9- 
6. 


CHAPTER    VI. 


259 


37  He  answered  and  said 
\u.rito  them,  Give  ye  them  to  eat. 
And  they  say  unto  him,  Shall 
we  go  and  buy  two  hundred 
pennyworth  of  bread,  and  give 
them  to  eat  ? 

3S  He  saith  unto  them,  How 
many  loaves  have  ye  ?  Go  and 
see.  And  when  they  knew, 
they -say,  Five,  and  two  fishes. 

39  And  he  commanded  them 
to  make  all  sit  down  by  compa- 
nies upon  the  green  grass. 

40  And  they  sat  down  in 
ranks,  by  hundreds,  and  by 
fifties. 

41  And  when  he  had  taken 
the  five  loaves  and  the  two 
fishes,  he  looked  up  to  heaven, 
and  blessed,  and  brake  the 
loaves,  and  gave  them  to  his  dis- 
ciples to  set  before  them ;  and 
the  two  fishes  divided  he  among 
them  all. 

42  And  they  did  all  eat,  and 
were  filled. 

43  And  they  took  up  twelve 
baskets  full  of  the  fragments, 
and  of  the  fishes. 

44  And  they  that  did  eat  of 
the  loaves  were  about  five  thou- 
sand men. 

45  And  straightway  he  con- 
strained his  disciples  to  get  into 
the  ship,  and  to  go  to  the  oth- 
er side  before  unto  Bethsaida, 
while  he  sent   away  the  people. 

46  And  when  he  had  sent 
them  away,  he  departed  into  a 
mountain  to  pray. 

37  Two  hundred  pennijworth.  The 
coin  expressed  by  the  wprd  penny 
was  equal,  according  to  some  compu- 
tations, to  nine,  according  to  others, 
to  fourteen  cents  of  our  money. 


47  And  when  even  was  come 
the  ship  was  in  the  midst  of 
the  sea,  and  he  alone  on  the 
land. 

48  And  he  saw  them  toiling 
in  rowing,  (for  the  wind  was 
contrary  unto  them  :)  and  about 
the  fourth  watch  of  the  night  he 
cometh  unto  them,  walking  upon 
the  sea,  and  would  have  passed 
by  them. 

49  But  when  they  saw  him 
walking  upon  the  sea,  they  sup- 
posed it  had  been  a  spirit,  and 
cried  out  : 

50  (For  they  all  saw  i.im, 
and  were  troubled :)  and  imme- 
diately he  talked  with  them,  and 
saith  unto  them.  Be  of  good 
cheer  :  it  is  I ;  be  not  afraid. 

51  And  he  went  up  unto 
them  into  the  ship ;  and  the  wind 
ceased :  and  they  were  sore 
amazed  in  themselves  beyond 
measure,  and  wondered. 

52  For  they  considered  not 
the  miracle  of  the  loaves ;  for 
their  heart  was  hardened. 

53  And  when  they  had  passed 
over,  they  came  into  the  land 
of  Gennesaret,  and  drew  to  the 
shore. 

54  And  when  they  were  come 
out  of  the  ship,  straightway  they 
knew  him, 

55  And  ran  through  that 
whole  region  round  about,  and 
began  to  carry  about  in  beds 
those  that  were  sick,  where  they 
heard  he  was. 


45—56.  Compare  Matt.  14 :  22— 
36.  Unto  Bethsaida.  From  Luke 
9  :  10,  it  appears  that  the  Saviour 
and  his  company  went  to  Bethsaida 
on    the   east   of  the    sea   of  Galilee. 


im 


MARK. 


56  And  whithersoever  he  en- 
tered, into  villages,  or  cities,  or 
country,  they  laid  the  sick  in 
the  streets,  and  besought  him 
that  they  might  touch  if  it  were 
but  the  border  of  his  garment; 
and  as  many  as  touched  him 
were  made  whole. 

CHAPTER   VII. 

THEN  came  together  unto 
him,  the  Pharisees  and  cer- 
tain of  the  scribes,  which  came 
from  Jerusalem. 

2  And  when  they  saw  some 
of  his  disciples  eat  bread  with 
defiled  (that  is  to  say,  with  un- 
washen)  hands,  they  found  fault. 

3  For  the  Pharisees,  and  all 
the  Jews,  except  they  wash  their 
hands  oft,  eat  not,  holding  the 
tradition  of  the  elders. 


They  were  at  this  time  returning  to 
the  feethsaida  which  was  on  the  west 
of  the  sea.  There  were  two  towns  of 
the  same  name.  The  Bethsaida  on 
the  east  was  also  called  Julias. 

CHAPTER    VII. 

1—23.  With  these  verse*,  Matt.  15 : 
1 — 20  should  be  compared.  Mark,  in 
verses  3  and  4,  mentions  certain  cus- 
toms which  were  frequently  observed 
among  the  Jews,  and  which  gave  oc- 
casion to  the  scribes  and  Pharisees  to 
find  fault  with  Jesus. 

3.  Ml  the  Jews ;  the  Jews  in  gen- 
eral. 11  Oft.  The  meaning  of  the 
original  word,  thus  rendered,  is  not 
perfectly  clear.  The  primary  signifi- 
cation of  the  word  was,  prohvLhly,  fist. 
To  do  a  thing  with  the  fist  was  prob- 
ably equivalent  to  the  expression,  to 
do  a  thing  diligently,  carefully.  The 
signification  carefully  is  recommend- 
ed by  sufficient  reasons.  1|  IVash. 
The  original  word,  thus  rendered  in 
chis  verse,  corresponds  well  with  our 
word  wash. 


4  And  when  they  come  from 
the  market,  except  they  wash, 
they  eat  not.  And  many  other 
things  there  be,  which  they  have 
received  to  hold,  as  the  washing 
of  cups,  and  pots,  and  brazen 
vessels,  and  tables. 

5  Then  the  Pharisees  and 
scribes  asked  him,  Why  walk 
not  thy  disciples  according  to 
the  tradition  of  the  elders,  but 
eat  bread  with  unwashen  hands  ? 

6  He  answered  and  said 
unto  them.  Well  hath  Esaias 
prophesied  of  you,  hypocrites  ! 
as  it  is  written.  This  people  hon- 
oreth  me  with  their  lips,  but 
their  heart  is  far  from  me. 

7  Howbeit,  in  vain  do  they 
worship  me,  teaching  for  doc- 
trines the  commandments  of 
men. 


4.  From  the  market;  the  place  of 
public  concourse,  for  buying  and 
selling,  &c.  H  Except  they  wash. 
The  original  word,  here  rendered 
loash,  is  a  different  one  from  the 
word  thus  rendered  in  the  preceding 
verse.  It  is  the  word  which  is 
usually  rendered  baptize,  and  which 
differs  from  the  word  used  in  the  pre- 
ceding verse,  by  distinctly  conveying 
the  notion  of  a  copious  use  of  water. 
The  evangelist  had  a  particular  de- 
sign in  using  here  a  word  different 
from  the  one  which  he  had  emploj-ed 
in  the  preceding  verse  ;  because  here 
he  was  stating  a  different  case  from 
the  one  there  mentioned.  The  Jews 
were  so  scrupulous  in  regard  to  out- 
ward defilement,  that,  as  Mark  states, 
they  would  not  partake  of  food  with- 
out first  washing  their  hands,  even  if 
they  had  not  been  away  from  home, 
nor  amongany  bat  well-known  friends, 
lest  there  might  have  come  upon 
their  hands,  ignorantly  to  themselves, 
something  that  would  make  their  food 
polluted  ;  for  their  food  was  taken  up 


CHAPTER  VII. 


261 


8  For,  laying  aside  the  com- 
mandment of  God,  ye  hold 
the  tradition  of  men,  as  the 
washing  of  pots  and  cups :  and 
many  other  such  like  things 
ye  do. 

9  And  he  said  unto  them, 
Full  well  ye  reject  the  com- 
mandment of  God,  that  ye  may 
keep  your  own  tradition. 


in  their  fingers  in  order  to  be  con- 
veyed to  tlie  moutli.  But  if  they  had 
gone  to  the  market-place,  where  they 
would  be  exposed  to  all  sorts  of  men 
and  of  things,  then,  having  returned 
home,  they  would  not  eat  without  a 
more  thorough  application  of  water, 
namely,  either  a  bathing  of  their 
whole  persons,  or  a  dipping  of  their 
hands  into  water,  so  as  to  be  sure  that 
water  had  covered  every  part  which 
had  been  exposed  to  any  impurity. 
An  attention  to  these  different  prac- 
tices, and  to  the  precise  meaning  of 
the  different  words  used  in  the  origi- 
nal, sheds  light  on  this  passage,  and 
shows  that  what  Mark  has  said  in  the 
fourth  verse,  is  not  a  mere  repetition 
of  what  he  had  said  in  the  third  verse. 
The  different  circumstances  in  which 
a  person  had  been,  a  little  while  be- 
fore, taking  food,  rendered  it  necessa- 
ry, in  order  to  satisfy  his  scruples  of 
conscience,  to  use  water  in  different 
ways  ;  sometimes  a  partial  use  would 
suffice,  but  at  other  times  a  more  seri- 
ous and  thorough  use  of  the  purifying 
element  was  demanded.  Though  it 
is  not  certain,  that  on  returning  from 
market,  the  Jews  always  bathed  their 
whole  persons,  yet  learned  authorities 
clearly  show  that  there  were  among 
the  Jews  two  methods  of  applying  wa- 
ter for  ceremonial  purifying.  These 
two  methods  may  be  expressed  by 
calling  the  one  a  washing  of  the 
hands,  by  pouring  water  on  them, 
and  the  other,  an  immersing,  either 
of  the  whole  person,  or  of  the  hands, 
in  water.  |i  The  was/ung  of  cups, 
and  pots,  and  brazen  vessels,  and  ta- 
bles. More  in  accordance  with  the 
origin^il,   the  immersion  of  cups,  &c. 


10  For  Moses  said,  Honor 
thy  father  and  thy  mother ;  and, 
Whoso  curseth  father  or  mother, 
let  him  die  the  death. 

11  But  ye  say.  If  a  man 
shall  say  to  his  father  or 
mother.  It  is  corban,  that 'is  to 
say,  a  gift,  by  whatsoever  thou 
mightest  be  profited  by  me ;  he 
shall  be  free. 

In  Lev.  II  :  32,  it  is  directed,  in  re- 
gard to  any  vessel,  on  which  the  dead 
body  of  an  unclean  animal  had  fallen, 
"  whatsoever  vessel  it  be,  wherein 
any  work  is  done,  it  must  be  put  into 
loater,''  in  order  to  be  cleansed;  ex- 
cept earthen  vessels,  which,  being 
thus  polluted,  were  required  to  be 
broken  in  pieces.  Lev.  11 :  33.  This 
precept  of  Moses  appears  to  have 
been  extended,  after  his  time,  to  cases 
of  uncleanness  from  other  causes  than 
the  touch  of  a  dead  body  ;  and  the 
rule  appears  to  have  become  general, 
that  the  purifying  of  unclean  vessels 
was  to  be  performed  by  dipping  them 
in  water.  The  word  rendered  tables, 
in  this  verse,  means  the  couches  on 
which  the  Jews  reclined  at  their 
meals.  These,  too,  according  to  Jew- 
ish rules,  were  to  be  cleansed  by  be- 
ing covered  in  water ;  and  so  precise 
were  the  regulations  in  regard  to  sucli 
cleansing,  that,  should  there  be  any 
thing  adhering  to  those  articles,  such 
as  pitch,  which  m'ight  prevent  the 
water  from  actually  touching  the 
wood  in  a  particular  spot,  the  cleans- 
ing would  not  have  been  duly  per- 
formed. According  to  the  same  reg- 
ulations, even  beds  (beds,  however, 
then  used,  were  different  articles  from 
those  which  we  use  ;  see  Matt.  9  :  (i) 
were  required  to  be  cleansed  by  im- 
mersion. Nor  would  the  size  of  an 
article  be  an  in.superable  hinderance 
to  such  a  cleansing  ;  for  the  rules  al- 
lowed a  cleansing,  part  by  part,  pro- 
vided the  whole  should  ultimately 
thus  be  covered  with  water. 

11.  Corban;  a  word  signifying,  in 
the  Hebrew  of  Mark's  time,  a  gift, 
that  is,  a  gift  devoted  to  God  for  tlie 


2G2 


MARK. 


12  And  ye  suffer  him  no  more 
to  do  aught  for  his  father,  or  his 
mother ; 

13  Making  the  word  of  God 
of  none  effect,  through  your 
tradition,  which  ye  have  deliv- 
ered :  and  many  such  like  things 
do  ye. 

14  And  when  he  had  called 
all  the  people  unto  him,  he  said 
unto  them,  Hearken  unto  me, 
every  one  of  yon,  and  under- 
stand. 

15  There  is  nothing  from 
without  a  man,  that,  entering 
into  him,  can  defile  him :  but 
the  things  which  come  out  of 
him,  those  are  they  that  defile 
the  man. 

16  If  any  man  have  ears  to 
hear,  let  him  hear. 

17  And  when  he  was  entered 
mto  the  house,  from  the  people, 
his  disciples  asked  him  concern- 
ing the  parable. 

18  And  he  saith  unto  them. 
Are  ye  so  without  understand- 
ing also  ?  Do  ye  not  perceive, 
that  whatsoever  thing  from  with- 


service  of  the  teiuple.  See  on  Matt. 
15:5. 

12.  And  ye  svffer  him  no  more  to 
do  aught,  &c.  A  person  having  pre- 
sented to  the  temple  what  he  ought 
to  have  employed  for  the  comfort  of 
his  parents,  was,  in  this  way,  hin- 
dered from  doing  them  service ;  for 
what  had  been  devoted  to  the  temple 
was  devoted  in  connection  with  im- 
precations upon  himself,  if  he  should 
otherwise  employ  it ;  so  that  it  could 
not  be  reclaimed. 

17.  The  parable.  See  on  Matt. 
15:15. 

19.  Purging  all  meats.  The  word 
meats  is  here  equivalent  to  our  phrase 
sorts  of  food.  The  word  rendered 
purging  signifies,  here,  making  laio- 


out  entereth  into  the  man,  it 
cannot  defile  him  : 

19  Because  it  entereth  not 
into  his  heart,  but  into  the 
belly,  and  goeth  out  into  the 
draught,  purging  all  meats  1 

20  And  he  said.  That  which 
Cometh  out  of  the  man,  that 
defileth  the  man. 

21  For,  from  within,  out  of 
the  heart  of  men,  proceed  evil 
thoughts,  adulteries,  fornica- 
tions, murders, 

22  T  hefts, CO vetousness,  wick- 
edness, deceit,  lasciviousness, 
an  evil  eye,  blasphemy,  pride, 
foolishness. 

23  All  these  evil  things  come 
from  within,  and  defile  the  man. 

24  And  from  thence,  he  arose 
and  went  into  the  borders  of 
Tyre  and  Sidon ;  and  entered 
into  a  house,  and  would  have 
no  man  know  it :  but  he  could 
not  be  hid. 

25  For  a  certain  woman, 
whose  young  daughter  had  an 
unclean  spirit,  heard  of  him, 
and  came  and  fell  at  his  feet ; 

ful;  as  things  which,  according  to 
the  ceremonial  law,  were  clean,  were 
allowed  to  be  used.  The  clause 
purging  all  meats,  that  is,  rendering 
laicful  all  sorts  of  food,  refers  to  the 
sentiment  which  the  Saviour  had  just 
expressed  concerning  food,  namely, 
that  it  affects  not  the  heart,  but  only 
the  body,  the  animal  frame.  That 
fact  respecting  food,  namely,  that  it 
does  not  affect  the  heart  [the  moral 
nature],  but  only  the  body  [the  ani- 
mal nature],  renders  lawful  all  arti- 
cles of  food ;  so  that  real  defilement 
does  not  depend  on  what  a  man  eats 
and  drinks. 

22.  Jin  evil  eye;  an  envious  eye, 
that  is,  envy.    See  Matt.  20  :  15. 

24—30.  Compare  Matt.  15  •  21—28 


CHAPTER   VIl. 


2tJ3 


26  (The  woman  was  a  Greek, 
a  Syrophenician  by  nation  ;)  and 
she  besought  him  that  he  would 
cast  forth  the  devil  out  of  her 
daughter. 

27  But  Jesus  said  unto  her, 
Let  the  children  first  be  filled  ; 
for  it  is  not  meet  to  take  the 
children's  bread,  and  to  cast  it 
unto  the  dogs. 

2S  And  she  answered  and 
said  unto  him.  Yes,  Lord  :  yet 
the  dogs  under  the  table  eat  of 
the  children's  crumbs. 

29  And  he  said  unto  her, 
For  this  saying,  go  thy  way ; 
the  devil  is  gone  out  of  thy 
daughter. 

30  And  when  she  was  come 
to  her  house,  she  found  the  devil 
gone  out,  and  her  daughter  laid 
upon  the  bed. 

31.  Decapolis.  See  on  Matt.  4  :  25. 
In  passing  from  the  vicinity  of  Tyre 
and  Sidon  to  the  sea  of  Galilee, 
through  the  region  of  Decapolis,  Jesus 
made  a  circuitous  route.  His  reason 
for  so  doing,  might  have  been  to  avoid, 
for  the  present,  meeting  with  the 
scribes  and  Pharisees,  who  cherished 
a  hostile  spirit  towards  him,  and  with 
whom  he  did  not  wish  to  come  in  col- 
lision, except  when  it  was  necessary. 

32.  To  -put  his  hand  upon  him ;  an 
act  in  connection  with  which  healing 
was  performed.  See  Matt.  9:  18. 
Luke  4  :  40. 

33.  He  took  him  aside,&c.  Jesus  had 
some  special  reasons  for  performing 
the  cure  in  the  way  here  described. 
What  his  reasons  were,  we  can  only 
conjecture.  As  the  man  was  deaf,  he 
might  not  have  received  much  knowl- 
edge respecting  Jesus  ;  and  the  Sa- 
viour took  this  method,  perhaps,  to 
excite  in  his  mind  the  expectation  of 
a  cure.  On  other  occasions,  he  em- 
ployed other  external  acts  in  connec- 
tion with  the  performing  of  a  miracle. 


31  And  again,  departing  from 
the  coasts  of  Tyre  and  Sidon, 
he  came  unto  the  sea  of  Galilee, 
through  the  midst  of  the  coasts 
of  Decapolis. 

32  And  they  bring  unto  him 
one  that  was  deaf,  and  had  an 
impediment  in  his  speech ;  and 
they  beseech  him  to  put  his 
hand  upon  him. 

33  And  he  took  him  aside, 
from  the  multitude,  and  put  his 
fingers  into  his  ears,  and  he  spit, 
and  touched  his  tongue, 

34  And  looking  up  to  heav- 
en, he  sighed,  and  saith  unto 
him,  Ephphatha,  that  is,  Be 
opened. 

35  And  straightway  his  ears 
were  opened,  and  the  string  of 
his  tongue  was  loosed,  and  he 
spake  plain. 

See  the  passages  referred  to  on  the 
preceding  verse,  and  compare  John 
9  :  6,  7.  Such  acts  as  these,  having 
no  natural  power  to  impart  a  blessing, 
might  have  been  employed  so  as  to 
show  clearly  that  the  power  of  per- 
forming cures  did  properly  consist  in 
his  own  will,  and  did  not  depend  at 
all  on  outward  circumstances.  While 
our  Lord  saw  fit,  in  order  to  prepare 
a  person  for  the  blessing,  to  employ 
some  outward  acts  as  significant  of  a 
cure  to  be  performed,  he  also  showed, 
that  his  power  could  exert  itself  in 
connection  with  anij  outward  acts,  or 
without  any  outward  acts. 

34.  He  sighed;  like  a  person  under 
strong  emotion,  deeply  aflfected  by 
human  woes,  and  offering  silent 
prayer.  Compare  Rom.  8 :  26,  in 
which  passage  the  inward  workings 
of  a  deeply-affected  heart  are  ex- 
pressed by  a  word  [groaningsl  in  the 
original,  of  the  same  import  as  the 
word  here  translated  sighed. 

35.  The  string  of  his  tongue  teas 
loosed  ;  literally,  the  hand  of  his  tongua 


'M'A 


MARK, 


3G  And  he  charged  them  that 
they  should  tell  no  man :  but 
the  more  he  charged  them,  so 
much  the  more,  a  great  deal, 
they  published  it; 

37  And  were,  beyond  meas- 
ure, astonished,  saying,  He. hath 
done  all  things  well  :  he  maketh 
both  the  deaf  to  hear,  and  the 
dumb  to  speak. 

CHAPTER   Vni. 

TN  those  days,  the  multitude 
-*-  being  very  great,  and  having 
nothing  to  eat,  Jesus  called  his 
disciples  unto  him,  and  saith 
unto  them, 

2  I  have  compassion  on  the 
multitude,  because  they  have 
now  been  with  me  three  days, 
and  have  nothing  to  eat : 

3  And  if  I  send  them  away, 
fasting,  to  their  own  houses,  they 
will  faint  by  the  way ;  for  divers 
of  them  came  from  far. 

4  And  his  disciples  answered 
him,  From  whence  can  a  man 
satisfy  these  men  with  bread,  here 
in  the  wilderness? 


teas  loosed;  meaning,  that  which 
bound  his  tongue  from  performing 
its  office,  namely,  the  disease,  or  the 
natural  infirmity.  In  other  words, 
his  tongue  was  unbound  ;  that  is,  his 
impediment  was  removed. 

36.  That  they  should  tell  no  man. 
Jesus  did  not  perform  his  works  to 
excite  popular  applause,  nor  to  pro- 
voke the  ill-will  of  the  scribes  and 
Pharisees.  When  there  was  reason 
to  believe  that  such  would  be  the  re- 
sults of  proclaiming  his  benevolent 
miracles,  he  rather  preferred  that 
,publicity  should  not  be  given  to  them. 
He  was  contented  with  making  a  sal- 
utary impression  on  those  who  had 
been   personally  benefited,  and  those 


5  And  he  asked  them,  How 
many  loaves  have  ye  1  And  they 
said.  Seven. 

6  And  he  commanded  the 
people  to  sit  down  on  the 
ground :  and  he  took  the  seven 
loaves,  and  gave  thanks,  and 
brake,  and  gave  to  his  disciples 
to  set  before  them ;  and  they  did 
set  them  before  the  people. 

7  And  they  had  a  few  small 
fishes :  and  he  Messed,  and  com- 
manded to  set  them  also  before 
them. 

8  So  they  did  eat,  and  were 
filled  :  and  they  took  up  of  the 
broken  meat,  that  was  left,  seven 
baskets. 

9  And  they  that  had  eaten 
were  about  four  thousand  :  and 
he  sent  them  away. 

10  And  straightway  he  en- 
tered into  a  ship,  with  his  dis- 
ciples, and  came  into  the  parts 
of  Dalmanutha. 

11  And  the  Pharisees  came 
forth,  and  began  to  question  with 
him,  seeking  of  him  a  sign  from 
heaven,  tempting  him. 


who  had  witnessed  his  deeds.  He 
knew  that  thus  an  influence  would 
be  operating  on  the  hearts  of  indi- 
viduals, far  more  in  accordance  with 
his  designs,  and  far  more  useful,  than 
any  popular  excitement  that  might  be 
created  in  his  favor. 

37.  He  hath  done  all  things  7cell. 
How  seasonable  and  how  appropriate 
the  reflection !  And  shall  not  we 
adopt  it  respecting  our  Lord  Jesus 
Christ,  as  procuring  pardon,  and 
holiness,  and  eternal  life  for  the 
guilty  and  perishing  children  of  men  ? 

CHAPTER   VHT. 
]— 10.  Compare  Matt.  15:32—39. 
11— '21.  Compare  Matt.  16:  1—12 


CHAPTER  Vm. 


265 


1*2  And  he  sighed  deeply  in 
his  spirit,  and  saith,  Why  doth 
this  generation  seek  after  a 
sign  ?  Verily,  I  say  unto  you, 
There  shall  no  sign  be  given  to 
this  generation. 

13  And  he  left  them,  and  en- 
tering into  the  ship  again,  de- 
parted to  the  other  side. 

14  Now  the  disciples  had  for- 
gotten to  take  bread,  neither  had 
they  in  the  ship  with  them  more 
than  one  loaf 

15  And  he  charged  them,  say- 
ing, Take  heed,  beware  of  the 
leaven  of  the  Pharisees,  and  of 
the  leaven  of  Herod. 

16  And  they  reasoned  among 
themselves,  saying.  It  is  because 
we  have  no  bread. 

17  And  when  Jesus  knew  it, 
he  saith  unto  them.  Why  reason 
ye,  because  ye  have  no  bread  ? 
perceive  ye  not  yet,  neither  un- 
derstand ?  have  ye  your  heart  yet 
hardened? 

18  Having  eyes,  see  ye  not  ? 
and  having  ears,  hear  ye  not! 
and  do  ye  not  remember  1 

19  When  I  brake  the  five 
loaves  among  five  thousand,  how 
many  baskets  full  of  fragments 
took  ye  up?  They  say  unto 
him.  Twelve. 

22.  Betksaida.  The  connection  does 
not  enable  us  to  decide  whether  this 
was  the  Bethsaida  on  the  east  of  the 
sex,  or  the  town  of  the  same  name  on 
tiie  west.  II  To  touch  him  ;  so  that  he 
niifrht  be  healed.     See  on  7  :  32. 

23.  A  ad  he  took,  &".  Jesus  had 
some  special  reasons  for  proceeding 
ill  this  manner,  as  he  had  in  the  case 
related  in  7 :  31—35.  What  they 
were,  we  cannot  tell  with  certamt 

'es, 
vor..  I.  23 


24.  Men.,   as  trees,   walkinar       His 


20  And  when  the  seven  among 
four  thousand,  how  many  ba:>kets 
full  of  fragments  took  ye  up  ? 
And  they  said,  Seven. 

21  And  he  said  unto  them, 
How  is  it  that  ye  do  not  un- 
derstand ? 

22  And  he  cometh  to  Beth- 
saida ;  and  they  bring  a  blind  man 
unto  him,  and  besought  him  to 
touch  him. 

23  And  he  took  the  blind  man 
by  the  hand,  and  led  him  out  of 
the  town ;  and  when  he  had  spit 
on  his  eyes,  and  put  his  hands 
upon  him,  he  asked  him  if  he  saw 
aught. 

24  And  he  looked  up,  and 
said,  I  see  men,  as  trees,  walk- 
ing. 

25  After  that,  he  put  his  hands 
again  upon  his  eyes,  and  made 
him  look  up ;  and  he  was  restor* 
ed,  and  saw  every  man  clearly. 

26  And  he  sent  him  away  to 
his  house,  saying.  Neither  go  into 
the  town,  nor  tell  it  to  any  in  the 
town. 

27  And  Jesus  went  out,  and 
his  disciples,  into  the  towns  of 
Cesarea  Philippi:  and  by  tho 
way,  he  asked  his  disciples,  say- 
ing unto  them,  Whom  do  men 
say  that  I  am  ? 


sight  was  beginning  to  return  ;  and 
he  could  discern  objects,  though  in- 
distinctly. His  knowing  something 
respecting  the  appearance  of  trees, 
and  that  the  objects  before  him  were 
not  in  reality  trees,  shows  that  he 
had  not  been  blind  from  his  birth. 
His  blindness  had  resulted  from  dis- 
ease. 

27—38.  Compare  Matt.  16:  13-t 
27.  Toicns  of  Cesarea  Philippi;  the 
villages     around     Cesarea    Thilippi. 


MARK. 


28  And  they  answered,  John 
the  Baptist :  but  some  say,  Elias  : 
and  others,  One  of  the  prophets. 

29  And  he  saith  unto  them, 
But  whom  say  ye  that  I  am  ?  And 
Peter  answereth  and  saith  unto 
him,  Thou  art  the  Christ. 

30  And  he  charged  them,  that 
they  should  tell  no  man  of  him. 

31  And  he  began  to  teach 
them,  that  the  Son  of  man  must 
suffer  many  things,  and  be  reject- 
ed of  the  elders,  and  of  the  chief 
priests  and  scribes,  and  be  killed, 
and  after  three  days  rise  again. 

32  And  he  spake  that  saying 
openly.  And  Peter  took  him, 
and  began  to  rebuke  him. 

33  But  when  he  had  turned 
about,  and  looked  on  his  disci- 
ples, he  rebuked  Peter,  saying, 
Get  thee  behind  me,  Satan  :  for 
thou  savorest  not  the  things  that 
be  of  God,  but  the  things  that  be 
of  men. 

34  And  when  he  had  called 
the  people  unto  him,  with  his 
disciples  also,  he  said  unto  them. 
Whosoever  will  come  after  me, 
let  him  deny  himself,  and  take 
up  his  cross,  and  follow  me. 

35  For  whosoever  will  save 
his  life  shall  lose  it;  but  whoso- 
ever shall  lose  his  life  for  my  sake 
and  the  gospel's,  the  same  shall 
save  it. 

36  For  what  shall  it  profit  a 
man,  if  he  shall  gain  the  whole 

This  city  was  situated  in  the  north- 
ern part  of  Galilee,  at  the  foot  of 
mount  Hermon,  near  the  sources  of 
the  Jordan ;  and  is  generally  supposed 
to  have  been  the  same  place  as  was 
anciently  called  Leshcm,  or  Lahh, 
and  subsequently D/fw.  See  Josh.  19  :  i 
47.  Judrr.  18  :  27.  20.     It  was  named. 


world,  and  lose  his  own  soul  1 

37  Or  what  shall  a  man  give 
in  exchange  for  his  soul  ? 

38  Whosoever,  therefore,  shall 
be  ashamed  of  me,  and  of  my 
words,  in  this  adulterous  and 
sinful  generation,  of  him  also 
shall  the  Son  of  man  be  ashamed, 
when  he  cometh  in  the  glory  of 
his  Father,  with  the  holy  angels. 

CHAPTER   IX. 

AND  he  said  unto  them.  Veri- 
ly, I  say  unto  you.  That 
there  be  some  of  them  that 
stand  here,  which  shall  not  taste 
of  death,  till  they  have  seen  the 
kingdom  of  God  come  with 
power. 

2  And  after  six  days,  Jesus 
taketh  icith  him  Peter,  and 
James,  and  John,  and  leadeth 
them  up  into  a  high  mountain, 
apart,  by  themselves ;  and  he  was 
transfigured  before  them. 

3  And  his  raiment  became 
shining,  exceeding  white  as 
snow;  so  as  no  fuller  on  earth 
can  white  them. 

4  And  there  appeared  unto 
them  Elias,  with  Moses;  and 
they  were  talking  with  Jesus. 

5  And  Peter  answered  and  said 
to  Jesus,  Master,  it  is  good  for 
us  to  be  here:  and  let  us  make 
three  tabernacles ;  one  for  thee, 
and  one  for  Moses,  and  one  for 
Elias. 


after  being  rebuilt  and  enlarged,  Cos- 
area  Philippi,  by  Philip  the  tetrarch, 
in  honor  of  himself  and  the  reigning 
emperor  of  Rome,  Tiberius  Cesar. 

CHAPTER  TX. 

I.  Compare  Matt.  IG  :  28. 

o_]3    Compare    Matt.    17:- 1—13 


CHAPTER  IX. 


^t 


6  For  he  wist  not  what  to  say  : 
for  they  were  sore  afraid. 

7  And  there  was  a  cloud  that 
overshadowed  them ;  and  a  voice 
came  out  of  the  cloud,  saying, 
This  is  my  beloved  Son:  hear 
him. 

8  And  suddenly,  when  they 
had  looked  round  about,  they  saw 
no  man  any  more,  save  Jesus 
only  with  themselves. 

9  And  as  they  came  down 
from  the  mountain,  he  charged 
them  that  they  should  teii  no 
man  what  things  they  had  seen, 
till  the  Son  of  man  were  risen 
from  the  dead. 

10  And  they  kept  that  saying 
with  themselves,  questioning  one 
with  another  what  the  rising 
from  the  dead  should  mean. 

H  And  they  asked  him, 
saying.  Why  say  the  scribes  that 
Elias  must  first  come? 

12  And  he  answered  and  told 
them,  Elias  verily  cometh  first, 
and  restoreth  all  things ;  and 
how  it  is  written  of  the  Son  of 
man,  that  he  must  suffer  many 
things,  and  be  set  at  nought. 

13  But  T  say  unto  you,  That 
Elias  is  indeed  come,  and  they 
have  done  unto  him  whatsoever 
they  listed,  as  it  is  written  of 
him. 

14  And  when  he  came  to  Ins 
disciples,  he  saw  a  great  multi- 
tude about  them,  and  the  scribes 


13.   They  listed.  See  on  Matt.  17  :  12. 

14—29.  Compare  Matt.  17:  14— 
21.  15.  Were  greatly  amazed.  The 
coming  of  .Jesus  to  the  company  was 
unexpected ;  but  it  was  very  oppor- 
tune, as  his  disciples  were  harassed 
by  the  scribes.  23.  If  thou  canst  believe. 
This  remark  was  made  with  reference 


questioning  with  them. 

15  And  straightway  all  the 
people,  when  they  beheld  him, 
were  greatly  amazed,  and  run- 
ning to  him,  saluted  him. 

16  And  he  asked  the  scribes, 
What  question  ye  with  them  ? 

17  And  one  of  the  multitude 
answered  and  said,  Master,  I  have 
brought  unto  thee  my  son,  which 
hath  a  dumb  spirit : 

18  And  wheresoever  he  taketh 
him,  he  teareth  him;  and  he 
foameth  and  gnasheth  with  his 
teeth,  and  pineth  away ;  and  I 
spake  to  thy  disciples  that  they 
should  cast  him  out,  and  they 
could  not. 

19  He  answereth  him,  and 
saith,  O  faithless  generation, 
how  long  shall  I  be  with  you? 
how  long  shall  I  suffer  you  ? 
Bring  him  unto  me. 

20  And  they  brought  him 
unto  him  :  and  when  he  saw  him, 
straightway  the  spirit  tare  him  ; 
and  he  fell  on  the  ground,  and 
wallowed,  foaming. 

21  And  he  asked  his  father, 
How  long  is  it  ago  since  this 
came  unto  him?  And  he  said. 
Of  a  child. 

22  And  ofttimes  it  hath  cast 
him  into  the  fire,  and  into  the 
waters  to  destroy  him :  but  if 
thou  canst  do  any  thing,  have 
compassion  on  us,  and  help  us. 

23  Jesus   said  unto  him,  If 


to  what  the  father  of  the  afflicted  per- 
son had  said,  in  v.  22,  if  thou  canst  do 
any  thing.  Jesus  thus  intimated  to 
him,  that  there  was  no  deficiency  of 
power  in  himself,  and  that  the  bless- 
ing would  be  bestowed,  if  he  would 
place  confidence  in  that  power.  If 
there   was  any  difficulty  in  the  case. 


l!6d 


MARK. 


thou  canst  believe,  all  things  are 
possible  to  him  that  believeth. 

24  And  straightway  the 
father  of  the  child  cried  out, 
and  said,  with  tears,  Lord,  J 
believe;  help  thou  mine  un- 
belief 

25  When  Jesus  saw  that  the 
people  came  running  together, 
he  rebuked  the  foul  spirit,  say- 
ing unto  him,  Tliou  dumb  and 
deaf  spirit,  I  charge  thee  come 
out  of  him,  and  enter  no  more 
into  him. 

26  And  the  spirit  cried,  and 
rent  him  sore,  and  came  out  of 
him:  and  he  was  as  one  dead; 
insomuch  that  many  said,  He  is 
dead. 

27  But  Jesus  took  him  by 
the  hand,  and  lifted  him  up ;  and 
he  arose. 

28  And  when  he  was  come 
into  the  house,  his  disciples 
asked  him  privately,  Why  could 
not  we  cast  him  out  1 

29  And  he  said  unto  them. 
This  kind  can  come  forth  by 
nothing,  but  by  prayer  and  fast- 
ing. 

30  And  they  departed  thence, 
and  passed  through  Galilee  ;  and 
he  would  not  that  any  man  should 
know  it. 

31  For  he  taught  his  disci- 
ples, and  said  unto  them,  The 
Son  of  man  is  delivered  into  the 

it  would  be  found  to  exist  not  in  Je- 
sus, but  in  the  man  himself.  24.  Help 
thou  minevnheJipf ;  help  me,  though  I 
am  conscious  that  my  faith  is  weak ; 
I  have  confidence  in  no  one  else  but 
thee.fnd  thoujrh  I  mirrht  justly  be  re- 
quired to  have  more  faith,  yet,  O,  piiy 
my  distressed  situation,  and  let  not 
my  lack  of  faith  prevent  the  exercise 
of  thy   power.     2G.    Rent  him  sore ; 


hands  of  men,  and  they  shall  kill 
him ;  and  after  that  he  is  killed, 
he  shall  rise  the  third  day. 

32  But  they  understood  not 
that  saying,  and  were  afraid  to 
ask  him. 

33  And  he  came  to  Caper- 
naum, and  being  in  the  house, 
he  asked  them.  What  was  it  that 
ye  disputed  among  yourselves  by 
the  way? 

34  But  they  held  their  peace 
for  by  the  way  they  had  disputed 
among  themselves,  who  should  be 
the  greatest. 

35  And  he  sat  down,  and 
called  the  twelve,  and  saith  unto 
them,  If  any  man  desire  to  be 
first,  the  same  shall  be  last  of  all, 
and  servant  of  all. 

36  And  he  took  a  child,  and 
set  him  in  the  midst  of  them : 
and  when  he  had  taken  him  in 
his  arms,  he  said  unto  them, 

37  Whosoever  shall  receive 
one  of  such  children  in  my  name, 
receiveth  me :  and  whosoever 
shall  receive  me,  receiveth  not 
me,  but  him  that  sent  me. 

38  And  John  answered  him, 
saying,  Master,  we  saw  one  cast- 
ing out  devils  in  thy  name,  and 
he  followeth  not  us ;  and  we  for- 
bade him,  because  he  followeth 
not  us. 

39  But  Jesus  said.  Forbid  him 
not :   for  there  is  no  man  which 

probably,  threw  him  into  severe  con- 
vulsions.    Compare  1 :  26. 

30—32.  Compare  Matt.  17 :  22,  23. 

33—48.  Compare  Matt.  ]8:  1—9 
35.  The  same  shall  be  last  of  all. 
Rather,  the  same  should  be,  or.  let  him 
be.  last  of  all.  Accordinir  to  the  Mes- 
siah's religion,  humility  is  true  great- 
ness ;  your  preeminence  ought  to  con- 
sist, not   in  outward   honors,  but  i& 


CHAPTER  IX. 


2(jy 


shall  do  a  miracle  in  my  name, 
that  can  lightly  speak  evil  of  me. 

40  For  he  that  is  not  against 
us,  is  on  our  part. 

41  For  whosoever  shall  give 
you  a  cup  of  water  to  drink  in 
my  name,  because  ye  belong  to 
Christ,  verily  I  say  unto  you,  He 
shall  not  lose  his  reward. 

42  And  whosoever  shall  of- 
fend one  of  these  little  ones  that 
believe  in  me,  it  is  better  for  him 
that  a  millstone  were  hanged 
about  his  neck,  and  he  were  cast 
into  the  sea. 

43  And  if  thy  hand  offend 
thee,  cut  it  off:  it  is  better  for 
thee  to  enter  into  life  maimed, 
than  having  two  hands  to  go  into 
hell,  into  the  fire  that  never  shall 
be  quenched: 


humility  and  in  usefulm^ss.  39.  Light- 
ly ;  for  a  slight  cause,  easily.  43.  Into 
hell;  tlie  place  of  future  punishment; 
the  word  being  here  'contrasted  with 

foing  into  life,  that  is,  future  bliss. 
or  a  similar  contrast,  see  Matt.  25 : 
46.  II  Fire.  See  on  Matt.  25  :  41 . 
44.  Where  their  icorm,  &c.  This  lan- 
guage is  figurative,  expressing  ex- 
treme distress  and  anguish,  which 
shall  have  no  end.  Tt  seems  to  have 
been  adopted  from  Is.  66 :  24,  where 
the  doom  of  transgressors  is  described. 
Compare  also  Matt.  5  :  22.  The  con- 
stant fire  which  was  kept  burning  in 
the  awful  valley  of  Tophet  came  to 
be  regarded  as  a  fit  emblem  of  the 
ever-enduring  misery  of  lost  souls. 
The  idea  of  the  Saviour,  in  vs.  43 — 
48,  is,  that  it  would  be  better  to  en- 
dure any  inconvenience,  or  calamity, 
on  earth,  however  great,  than  to  be  at 
last  consigned  to  remediless  woe. 
•  49.  For  every  one  shall  be  salted  with 
fire.  The  word  fire  here,  having  the 
same  meaning  as  in  the  connected 
verses,  represents  the  punishment 
of  the  wicked  in  the  future  state. 
IJ  Every  one;  that  is,  of  those  who 
23* 


44  Where  their  worm  dieth 
not,  and  the  fire  is  not  quenched. 

45  Andif  thy  foot  offend  thee, 
cut  it  off:  it  is  better  for  thee  to 
enter  halt  into  life,  than  having 
two  feet  to  be  cast  into  hell,  into 
the  fire  that  never  shall  be 
quenched : 

46  Where  their  worm  dieth 
not,  and  the  fire  is  not  quenched. 

47  And  if  thine  eye  offend 
thee,  pluck  it  out :  it  is  better  for 
thee  to  enter  into  the  kingdom 
of  God  with  one  eye,  than  having 
two  eyes  to  be  cast  into  hell- 
fire  : 

48  Where  their  worm  dieth 
not,  and  the  fire  is  not  quenched. 

49  For  every  one  shall  be 
salted  with  fire,  and  every  sac- 
rifice shall  be  salted  with  salt. 


shall  be  *•'  cast  into  hell-fire."  1|  Salted 
xcithfire.  As  salt  is  spread  over  the 
substance  to  which  it  is  applied,  and 
is  intended  to  affect  all  parts  of  it,  so, 
in  respect  to  the  punishments  of  a 
future  world,  the  wicked  will  be,  as 
it  were,  covered  with  torment.  Conir 
pare  with  this  language  the  expres- 
sion "  He  shall  baptize  [the  impeni- 
tent] with  fire,"  in  Matt.  3:11.  1|  An<f. 
every  sacrifice.  The  conjunction  ren- 
dered and  has  sometimes,  in  conform- 
ity to  the  use  of  the  Hebrew  language, 
the  signification  as,  even  as.  So  in 
the  present  instance.  Just  as  every 
sacrifice  is  required  to  be  salted,  &c. 
The  animal  sacrifices  were  required, 
in  the  Old  Testament,  to  be  seasoned 
with  salt.  See  Lev.  2 :  13.  |1  Shall 
be  salted.  The  future  tense  is  here 
employed  as  expressing  what  we 
should  express  by  saying  slioidd  be, 
or  ought  to  be.     See  on  v.  35. 

Remark.  The  very  solemn  lan- 
guage of  our  Lord,  in  this  verae  and 
the  preceding  ones,  cannot  be  recon- 
ciled with  any  low  and  slight  viewa 
of  the    future    punishment    of    the 


JStQ 


MARK. 


50  Salt  Is  good  :  but  if  th6  salt 
have  lost  his  saUness,  wherewith 
v.'ill  ye  season  it?  Have  salt  in 
yourselves,  and  have  peace  one 
with  another. 

CHAPTER  X. 

AND  he  arose  from  thence, 
and  Cometh  into  the  coasts 
of  Judea,  by  the  farther  side  of 
Jordan :  and  the  people  resort 
unto  him  again  ;  and,  as  he  was 
wont,  he  taught  ihem  again. 

2  And  the  Pharisees  came  to 
him,  and  asked  him,  Is  it  lawful 
for  a  man  to  put  away  his  wife  1 
tempting  him. 

3  And  he  answered  and  said 
unto  them,  What  did  Moses  com- 
mand you  ? 

4  And  they  said,  Moses  suf- 
fered to  write  a  bill  of  divorce- 
ment, and  to  put  her  away. 

5  And  Jesus  answered  and 
eaid  unto  them.  For  the  hardness 
of  your  heart,  he  wrote  you  this 
precept : 

6  But  from  the  beginning  of 
the  creation,  God  made  them 
male  and  female. 

7  For  this  cause  shall  a  man 
leave  his  father  and  mother,  and 
cleave  to  his  wife ; 

wicked.  Who  could,  in  accordance 
with  this  language,  believe  that  the 
wicked  will  Be  annihilated  ?  Who 
could  think  of  their  punishment  as 
intended  to  have  an  end  ? 

50.  Sa't  is  good.  The  Saviour  pro- 
ceeded to  use  the  word  salt  with  a 
different  meaning,  as  suggesting,  on 
account  of  its  preserving  quality,  a 
salutary  caution  for  his  disciples. 
Compare  Matt.  5:  13.  In  this  closing 
remark,  it  is  employed  to  express  true 
wisdom  or  piety.    j|  Have  salt  in  your- 


S  And  they  twain  shall  be  one 
flesh  :  so  then  they  are  no  more 
twain,  but  one  flesh. 

9  What,  therefore,  God  hath 
joined  together,  let  not  man  put 
asunder. 

10  And  in  the  house  his  dis- 
ciples asked  him  again  of  the 
same  matter. 

11  And  he  saith  unto  them, 
Whosoever  shall  put  away  his 
wife,  and  marry  another,  com- 
mitteth  adultery  against  her. 

12  And  if  a  woman  shall  put 
away  her  husband,  and  be  mar- 
ried to  another,  she  committeth 
adultery. 

13  And  they  brought  young 
children  to  him,  that  he  should 
touch  them;  and  his  disciples 
rebuked  those  that  brought 
them. 

14  But  when  Jesus  saw  it,  he 
was  much  displeased,  and  said 
unto  them.  Suffer  the  little  chil- 
dren to  come  unto  me,  and  forbid 
them  not:  for  of  such  is  the  king- 
dom of  God. 

1.5  Verily  I  say  unto  you, 
Whosoever  shall  not  receive  the 
kingdom  of  God  as  a  little  child, 
he  shall  not  enter  therein. 

16  And  he  took  them  up  in 

selves;  cherish  true  piety;  it  will 
make  you  acceptable  to  God,  and  use- 
ful to  men.  ||  Have  peace  one  with 
anothrr.  A  caution,  required  by  the 
subject  on  which  the  disciples  had 
been  conversing.  See  vs.  33,  34.  An 
ambitious,  self-elevating  spirit  is  op- 
posite to  the  spirit  of  peace.  The 
cherishing  of  mutual  peace  best  coun- 
teracts the  spirit  of  ambition. 

CHAPTER  X. 
1—31.  Compare    Matt.   19:   1— 30l 


CHAPTER  X. 


271 


his  arms,  pat  hi^  hands  upon 
them,  and  blessed  them. 

17  And  when  he  was  gone 
forth  into  the  way,  there  came 
one  running,  and  kneeled  to  him, 
and  asked  him,  Good  Master, 
what  shall  I  do  that  I  may  inherit 
eternal  life? 

13  And  Jesus  said  unto  him. 
Why  callest  thou  me  good  ?  there 
is  none  good,  but  one,  that  is 
God. 

19  Thou  knowest  the  com- 
mandments. Do  not  commit 
adultery,  Do  not  kill,  Do  not 
steal,  Do  not  bear  false  witness, 
Defraud  not,  Honor  thy  father 
and  mother. 

20  And  he  answered  and  said 
unto  him.  Master,  all  these  have 
I  observed  from  my  youth. 

21  Then  Jesus,  beholding 
him,  loved  him,  and  said  unto 
him,  One  thing  thou  lackest:  go 
thy  way,  sell  whatsoever  thou 
hast,  and  give  to  the  poor,  and 
thou  shalt  have  treasure  in  heav- 
en ;  and  come,  take  up  the  cross, 
and  follow  me. 

22  And  he  was  sad  at  that  say- 
ing, and  went  away  grieved  :  for 
he  had  great  possessions. 

23  And  Jesus  looked  round 
about,  and  saith  unto  his  dis- 
ciples, How  hardly  shall  they  that 
have  riches  enter  into  the  king- 
dom of  God  ! 

24  And  the  disciples  were  as- 


tonished at  his  words.  But  Jesus 
answereth  again,  and  saith  unto 
them.  Children,  how  hard  is  it 
for  them  that  trust  in  riches  to 
enter  into  the  kingdom  of  God ! 

25  It  is  easier  for  a  camel  to 
go  through  the  eye  of  a  needle, 
than  for  a  rich  man  to  enter  into 
the  kingdom  of  God. 

26  And  they  were  astonished 
out  of  measure,  saying  among 
themselves,  Who  then  can  be 
saved  1 

27  And  Jesus,  looking  upon 
them,  saith,  With  men  it  is  im- 
possible, but  not  with  God :  for 
with  God  all  things  are  possible. 

28  Then  Peter  began  to  say 
unto  him,  Lo,  we  have  left  all, 
and  have  followed  thee. 

29  And  Jesus  answered  and 
said.  Verily  I  say  unto  you, 
There  is  no  man  that  hath  left 
house,  or  brethren,  or  sisters,  or 
father,  or  mother,  or  wife,  or  chil- 
dren, or  lands,  for  my  sake,  and 
the  gospel's, 

30  But  he  shall  receive  a 
hundred  fold  now  in  this  time, 
houses,  and  brethren,  and  sisters, 
and  mothers,  and  children,  and 
lands,  with  persecutions,  and  in 
the  world  to  come,  eternal  life : 

31  But  many  that  are  first  shall 
be  last ;  and  the  last  first. 

32  And  they  were  in  the  way, 
going  up  to  Jerusalem ;  and  Jesus 
went  before  them  :  and  they  were 


19.  Defraud  not.  In  the  ten  com- 
mandments, as  originally  given  (Ex. 
\l\) :  3 — 1 7) ,  these  very  words  do  not  oc- 
cur. But  the  Jews  were  in  the  habit, 
when  referring  to  the  decalogue,  to 
quote  tJie  commands  not  always  in 
their  original  order,  or  in  the  precise 


words  of  Moses,  but  often  in  other 
equivalent  terms.  Our  Lord  may 
here  be  considered  as  referring  to  the 
tenth  commandment  (Ex.20:  17),  of 
as  expressing  a  general  prohibition  of 
doing  wrong  to  our  fellow-men. 
3-2—45,    Compare    Matt.   20  •  17— 


^'4 


MARK. 


amazed;  and  as  they  followed, 
they  were  afraid.  And  he  took 
again  the  twelve,  and  began  to 
tell  them  what  things  should  hap- 
pen unto  him, 

33  Saying,  Behold,  we  go  up 
to  Jerusalem ;  and  the  Son  of 
man  shall  be  delivered  unto 
the  chief  priests,  and  unto  the 
scribes;  and  they  shall  condemn 
him  to  death,  and  shall  deliver 
him  to  the  Gentiles  ; 

34  And  they  shall  mock  him, 
and  shall  scourge  him,  and  shall 
spit  upon  him,  and  shall  kill 
him :  and  the  third  day  he  shall 
rise  again. 

■  35  And  James  and  John,  the 
sons  of  Zebedee,  come  unto  him, 
saying,  Master,  we  would  that 
thou  shouldest  do  for  us  what- 
soever we  shall  desire. 

36  And  he  said  unto  them. 
What  would  ye  that  I  should  do 
for  you  ? 

37  They  said  unto  him,  Grant 
unto  us  that  we  may  sit,  one  on 
thy  right  hand,  and  the  other  on 
thy  left  hand,  in  thy  glory. 

38  But  Jesus  said  unto  them, 
Ye  know  not  what  ye  ask :  can 
ye  drink  of  the  cup  that  I  drink 
of?  and  be  baptized  with  the  bap- 
tism that  I  am  baptized  with  1 

39  And  they  said  unto  him. 
We  can.  And  Jesus  said  unto 
them,  Ye  shall  indeed  drink  of 
the  cup  that  I  drink  of;  and  with 
the  baptism  that  I  am  baptized 
withal  shall  ye  be  baptized ; 

40  But  to  sit  on  my  right  hand 
and   on    my   left   hand,    is   not 


28.      42.  They  which  are  accounted  to 
rule.      An  expression,  meaning,  sim- 


raine  to  give;  but  it  shall  be 
given  to  them  for  whom  it  is 
prepared. 

41  And  when  the  ten  heard 
it,  they  began  to  be  much  dis- 
pleased with  James  and  John. 

42  But  Jesus  called  them  to 
him,  and  saith  unto  them,  Ye 
know  that  they  which  are  ac- 
counted to  rule  over  the  Gen- 
tiles, exercise  lordship  over 
them  ;  and  their  great  ones  ex- 
ercise authority  upon  them. 

43  But  so  shall  it  not  be 
among  you  :  but  whosoever  will 
be  great  among  you  shall  be 
your  minister ; 

44  And  whosoever  of  you 
will  be  the  chiefest,  shall  be  ser- 
vant of  all. 

45  For  even  the  Son  of  man 
came  not  to  be  ministered  unto, 
but  to  minister,  and  to  give  his 
life  a  ransom  for  many. 

46  And  they  came  to  Jericho  : 
and  as  he  went  out  of  Jericho 
with  his  disciples  and  a  great 
number  of  people,  blind  Bar- 
timeus,  the  son  of  Timeus,  sat 
by  the  highway  side  begging. 

47  And  when  he  heard  that 
it  was  Jesus  of  Nazareth,  he 
began  to  cry  out,  and  say,  Jesus, 
thou  son  of  David,  have  mercy 
on  me. 

48  And  many  charged  him 
that  he  should  hold  his  peace; 
but  he  cried  the  more  a  great 
deal,  Thou  son  of  David,  have 
mercy  on  me. 

49  And  Jesus  stood  still,  and 
commanded  him   to  be  called : 


ply,  they  that  rule. 

40—52.     Compare  Matt.  20:  29- 


CHAPTER   XI. 


273 


and  they  call  the  blind  man, 
saying  unto  him,  Be  of  good 
comfort,  rise;  he  calleth  thee. 

50  And  he,  casting  away  his 
garment,  rose,  and  came  to 
Jesus. 

51  And  Jesus  answered  and 
said  unto  him,  What  wilt  thou 
that  I  should  do  unto  thee? 
The  blind  man  said  unto  him, 
Lord,  that  I  might  receive  my 
sight. 

52  And  Jesus  said  unto  him. 
Go  thy  way  ;  thy  faith  hath  made 
thee  whole.  And  immediately 
he  received  his  sight,  and  fol- 
lowed Jesus  in  the  way. 

CHAPTER    XL 

AND  when  they  came  nigh 
to  Jerusalem,  unto  Beth- 
phage  and  Bethany,  at  the  mount 
of  Olives,  he  sendeth  forth  two 
of  his  disciples, 

2  And  saith  unto  them,  Go 
your  way,  into  the  village  over 
against  you :  and  as  soon  as  ye 
be  entered  into  it,  ye  shall  find 
a  colt  tied,  whereon  never  man 
sat ;  loose  him,  and  bring  him. 

3  And  if  any  man  say  unto 
you.  Why  do  ye  this?  say  ye 
that  the  Lord  hath  need  of 
him ;  and  straightway  he  will 
send  him  hither. 

4  And  they  went  their  way, 
«nd  found  the  colt  tied  by  the 
door  without,   in  a  place  where 


34.  52.  Thy  faith  hath  made  thee  tchole. 
It  was  the  confidence  which  the  blind 
man  cherished  in  the  ability  and  be- 
nevolence of  Jesus,  that  induced  him 
to  seek  aid  from  Jesus,  and  that  in- 
duced him  to  persevere,  while  the 
crowd  sought  to  restrain  him.     Such 


two  ways  met;  and    they  loose 
him. 

5  And  certain  of  them  that 
stood  there,  said  unto  them. 
What  do  ye,  loosing  the  colt? 

6  And  they  said  unto  them 
even  as  Jesus  had  commanded  ; 
and  they  let  them  go. 

7  And  they  brought  the  colt 
to  Jesus,  and  cast  their  garments 
on  him,  and  he  sat  upon  him. 

8  And  many  spread  their  gar- 
ments in  the  way,  and  others  cut 
down  branches  off  the  trees,  and 
strewed  them  in  the  way. 

9  And  they  that  went  before, 
and  they  that  followed,  cried, 
saying,  Hosanna;  Blessed  is  he 
that  Cometh  in  the  name  of  the 
Lord  : 

10  Blessed  he  the  kingdom  of 
our  father  David,  that  cometh  in 
the  name  of  the  Lord  :  Hosanna 
in  the  highest. 

11  And  Jesus  entered  into 
Jerusalem,  and  into  the  temple  : 
and  when  he  had  looked  round 
about  upon  all  things,  and  now 
the  even-tide  was  come,  he  went 
out  unto  Bethany,  with  the 
twelve. 

12  And  on  the  morrow,  when 
they  were  come  from  Bethany, 
he  was  hungry. 

13  And  seeing  a  fig-tree  afar 
off,  having  leaves,  he  came,  if 
haply  he  might  find  any  thing 
thereon  :  and  when  he  came  to 


confidence  Jesus  delig-hted  to  acknowl- 
edge and  to  honor.     Compare  9  ;  23. 

CHAPTER  XI. 
1— il.    Compare  Matt.  21  :  1—17. 
12—14     Compare  Matt  21:  18,19. 
The  time  of  figs ;  that  is,  the  time  fot 


274 


MAilK. 


it,  he  found  nothing  but  leaves  ; 
for  the  time  of  figs  was  not  ytt. 

14  And  Jesus  answered  and 
said  unto  it,  No  man  eat  fruit 
of  thee,  hereafter,  forever.  And 
his  disciples  heard  it. 

15  And  they  come  to  Jerusa- 
lem :  and  Jesus  went  into  the 
temple,  and  began  to  cast  out 
them  that  sold  and  bought  in 
the  temple,  and  overthrew  the 
tables  of  the  money-changers, 
and  the  seats  of  them  that  sold 
doves : 

16  And  would  not  suffer  that 
any  man  should  carry  any  vessel 
through  the  temple. 

17  And  he  taught,  saying 
unto  them,  Is  it  not  written.  My 
house  shall  be  called  of  all  na- 
tions, the  house  of  prayer  %  but 
ye  have  made  it  a  den  of  thieves. 

18  And  the  scribes  and  chief 
priests  heard  it,  and  sought  how 
they  might  destroy  him  :  for  they 
feared  him,  because  all  the  peo- 
ple was  astonished  at  his  doc- 
trine. 

19  And  when  even  was  come, 
he  went  out  of  the  city. 

20  And,  in  the  morning,  as 
they  passed  by,  they  saw  the  fig- 


plucking  and  gathering  them.  The 
tree  had  leaves  ;  and  as  fig-trees  show 
the  fruit  hefort  the  leaves,  fruit  might 
have  been  expected  on  it,  especially 
as  the  time  for  gathering  figs  had  not 
come,  if,  then,  no  figs  were  on  it,  it 
would  justly  be  regarded  as  a  barren 
tree.  Some  scattering  figs  were  occa- 
sionally found  on  the  early  fig-trees, 
the  remnants  of  the  preceding  year's 
growth.  But  on  this  tree  there  was 
no  fruit  at  all.  Jesus  condemned  the 
useless  tree  to  speedy  decay ;  not  as 
an  act  of  personal  indignation,  but  to 
impress  on  his  disciples  a  useful  moral 


tree  dried   up   from   the   roots 

21  And  Peter,  calling  to  re- 
membrance, saith  unto  him. 
Master,  behold  the  fig-tree 
which  thou  cursedst,  is  v^ith- 
ered  away. 

22  And  Jesus,  answering, 
saith  unto  them,  Have  faith  in 
God. 

23  For  verily,  I  say  unto  you, 
that  whosoever  shall  say  unto 
this  mountain.  Be  thou  re- 
moved, and  be  thou  cast  into 
the  sea,  and  shall  not  doubt  in 
his  heart,  but  shall  believe  that 
those  things  which  he  saith  shall 
come  to  pass;  he  shall  have 
whatsoever   he  saith. 

24  Therefore,  I  say  unto  you. 
What  things  soever  ye  desire, 
when  ye  pray,  believe  that  ye 
receive  them,  and  ye  shall  have 
them. 

25  And  when  ye  stand,  pray- 
ing, forgive,  if  ye  have  aught 
against  any,  that  your  Father, 
also,  which  is  in  heaven,  may 
forgive  you  your  trespasses. 

26  But  if  ye  do  not  forgive, 
neither  will  your  Father,  which 
is  in  heaven,  forgive  your  tres- 
passes. 


lesson.  In  addition  to  the  sentiment 
respectingtheefiicacy  of  faith  in  God, 
enforced  the  next  day,  on  being  told 
that  the  fig-tree  was  dried  up  (see  vs. 
21 — 23),  how  apt  an  emblem  would 
the  tree  be  regarded  of  an  unprofitable 
follower  of  the  Messiah  ! 

15—19.  Compare  Matt.  21 :  12, 13. 
18.  M  his  doctrine;  his  teaching,  both 
the  matter  and  the  manner. 

20—24.    Compare  Matt.  21 :  20—22. 

25,  26.  See  Matt.  6:  14,  15.  18: 
21—35.  How  carefully  did  our  Lord 
enforce  the  exercise  of  a  forgiving 
spirit! 


CHAPTER  XII. 


275 


27  And  they  come  again  to 
Jerusalem ;  and  as  he  was  walk- 
ing in  the  temple,  there  come  to 
him  the  chief  priests,  and  the 
scribes,  and  the  elders, 

28  And  say  unto  him,  By 
what  authority  doest  thou  these 
things  ?  and  who  gave  thee  this 
authority  to  do  these  things? 

29  And  Jesus  answered  and 
said  unto  them,  I  will  also  ask 
of  you  one  question,  and  answer 
me,  and  I  will  tell  you  by  what 
authority  I  do  these  things. 

30  The  baptism  of  John,  was 
it  from  heaven,  or  of  men? 
answer  me. 

31  And  they  reasoned  with 
themselves,  saying,  If  we  shall 
say.  From  heaven,  he  will  say, 
Why,  then,  did  ye  not  believe 
him? 

32  But  if  we  shall  say.  Of 
men :  they  feared  the  people : 
for  all  men  counted  John,  that 
he  was  a  prophet  indeed. 

33  And  they  answered,  and 
said  unto  Jesus,  We  cannot  tell. 
And  Jesus,  answering,  saith 
unto  them,  Neither  do  I  tell 
you  by  what  authority  I  do 
these  things. 

CHAPTER  XII. 

AND  he  began  to  speak  unto 
them  by  parables.  A  cer- 
tain man  planted  a  vineyard, 
and  set  a  hedge  about  it,  and 
digged  a  place  for  ihe  wine-fat, 
and  built  a  tower,  and  let  it  out 
to  husbandmen,  and  went  into 
a  far  country. 

27—33.  Compare  Matt.  21:23— 
27. 


2  And,  at  the  season,  he  sent 
to  the  husbandmen  a  servant, 
that  he  might  receive  from  the 
husbandmen  the  fruit  of  the 
vineyard. 

3  And  they  caught  Mm,  and 
beat  him,  and  sent  him  away 
empty. 

4  And  again,  he  sent  unto 
them  another  servant ;  and  at  him 
they  cast  stones,  and  wounded 
him  in  the  head,  and  sent  him 
away  shamefully  handled. 

5  And  again,  he  sent  anoth- 
er;  and  him  they  killed,  and 
many  others ;  beating  some,  and 
killing  some. 

6  Having  yet,  therefore,  one 
son,  his  well-beloved,  he  sent 
him,  also,  last  unto  them,  saying, 
They  will  reverence  my  son. 

7  But  those  husbandmen  said 
among  themselves.  This  is  the 
heir  ;  come,  let  us  kill  him,  and 
the  inheritance  shall  be  ours. 

8  And  they  took  him,  and 
killed  him,  and  cast  him  out  ot 
the  vineyard. 

9  What  shall,  therefore,  the 
lord  of  the  vineyard  do?  He  will 
come  and  destroy  the  husband- 
men, and  will  give  the  vineyard 
unto  others. 

10  And  have  ye  not  read  this 
scripture,  The  stone,  which  the 
builders  rejected,  is  become  the 
head  of  the  corner? 

1 1  This  was  the  Lord's  doing, 
and  it  is  marvellous  in  our  eyes? 

12  And  they  sought  to  lay 
hold  on  him,  but  feared  the  peo- 
ple ;  for  they  knew  that  he  had 


CHAPTER  XII. 
1—12.     Compare  Matt.  21 :  33—45. 


27(i 


MARK, 


spoken  the  parable  against  them  ; 
and  they  left  him,  and  went  their 
way. 

13  And  they  send  unto  him 
certain  of  the  Pharisees  and  of 
the  Herodians,  to  catch  him  in 
his  words. 

14  And  when  they  were  come, 
they  say  unto  him,  Master,  we 
know  that  thou  art  true,  and 
carest  for  no  man ;  for  thou  re- 
gardest  not  the  person  of  men, 
but  teachest  the  way  of  God  in 
truth.  Is  it  lawful  to  give  tribute 
to  Cesar,  or  not  I 

15  Shall  we  give,  or  shall  we 
not  give  1  But  he,  knowing  their 
hypocrisy,  said  unto  them,  Why 
tempt  ye  me  ?  bring  me  a  penny, 
that  I  may  see  it. 

16  And  they  brought  it.  And 
he  saith  unto  them.  Whose  is 
this  image  and  superscription? 
And  they  said  unto  him,  Cesar's. 

17  And  Jesus,  answering,  said 
unto  them,  Render  to  Cesar  the 
things  that  are  Cesar's,  and  to 
God  the  things  that  are  God's. 
And  they  marvelled  at  him. 

18  Then  came  unto  him  the 
Sadducees,  which  say  there  is 
no  resurrection  ;  and  they  asked 
him,  saying, 

19  Master,  Moses  wrote  unto 
us.  If  a  man's  brother  die,  and 
leave  his  wife  behind  him,  and 
leave  no  children,  that  his  brother 
should  take  his  wife,  and  raise  up 
seed  unto  his  brother. 

20  Now  there  were  sfeven 
brethren  :  and  \he  first  took  a 
wife,  and  dying,  left  no  seed. 

21  And  the  second  took  her, 
and    died,    neither    left    he   anv 


seed :    and   the  third,   likewise. 

22  And  the  seven  had  her, 
and  left  no  seed  :  last  of  all,  the 
woman  died  also. 

23  In  the  resurrection,  there- 
fore, when  they  shall  rise,  whose 
wife  shall  she  be  of  them  ?  for  the 
seven  had  her  to  wife. 

24  And  Jesus,  answering,  said 
unto  them,  Do  ye  not,  therefore, 
err,  because  ye  know  not  the 
Scriptures,  neither  the  power  of 
God? 

25  For  when  they  shall  rise 
from  the  dead,  they  neither  mar- 
ry, nor  are  given  in  marriage; 
but  are  as  the  angels,  which  are 
in  heaven. 

26  And,  as  touching  the  dead, 
that  they  rise,  have  ye  not  read 
in  the  book  of  Moses,  how,  in 
the  bush,  God  spake  unto  him, 
saying,  I  am  the  God  of  Abra- 
ham, and  the  God  of  Isaac,  and 
the  God  of  Jacob  ? 

27  He  is  not  the  God  of  the 
dead,  but  the  God  of  the  living  ; 
ye,  therefore,  do  greatly  err. 

28  And  one  of  the  scribes 
came,  and  having  heard  them 
reasoning  together,  and  per- 
ceiving that  he  had  answered 
them  well,  asked  him,  Which  is 
the  first  commandment  of  all  ? 

29  And  Jesus  answered  him, 
The  first  of  all  the  command- 
ments is,  Hear,  O  Israel ;  The 
Lord  our  God  is  one  Lord : 

30  And  thou  shalt  love  the 
Lord  thy  God  with  aii  my  neart, 
and  with  all  thy  soul,  and  with 
all  thy  mind,  and  with  all  thy 
strength.  This  is  the  first  com 
mandment. 


CHAPTER  XIL 


277 


31  And  the  second  is  like, 
ncunehj,  this,  Thou  shalt  love  thy 
neighbor  as  thyself.  There  is 
none  other  commandment  great- 
er than  these. 

32  And  the  scribe  said  unto 
him, Well,  Master,  thou  hast  said 
the  truth  :  for  there  is  one  God ; 
and   there  is  none  other  but  he  : 

33  And  to  love  him  with  all 
the  heart,  and  with  all  the  un- 
derstanding, and  with  all  the 
soul,  and  with  all  the  strength, 
and  to  love  his  neighbor  as  him- 
self, is  more  than  all  whole  burnt- 
offerings  and  sacrifices, 

34  And  when  Jesus  saw  that 
he  answered  discreetly,  he  said 
unto  him.  Thou  art  not  far  from 
the  kingdom  of  God.  And  no 
man,  after  that,  durst  ask  him 
any  question. 

35  And  Jesus  answered  and 
said,  while  he  taught  in  the 
temple.  How  say  the  scribes  that 
Christ  is  the  son  of  David  1 

36  For  David,  himself,  said  by 
the  Holy  Ghost,  The  Lord  said 
to  my  Lord,  Sit  thou  on  my  right 
hand,  till  I  make  thine  enemies 
thy  footstool, 

37  David,  therefore,  himself, 
calleth  him  Lord  ;  and  whence  is 


13—37.    Compare  Matt.  22 :  15—46. 

38 — 40.  In  his  doctrine  ;  his  teach- 
ing. II  Long  clothing ;  literally,  roles  ; 
a  long,  flowing  garment,  worn  by  per- 
sons of  distinction,  and  attracting  the 
notice  of  the  people  by  the  venerable 
appearance  which  it  imparted.  See 
Luke  20 :  46.  Compare  Matt.  23 :  5, 
6,  14, 

41.      The  treasury.     This  name  was 

given  to  thirteen  chests,  v/hich  were 

kept  in  a  court  of  the  temple  called 

the  court  of  the  women.     In  these  chests 

VOL.  I.  24 


he  then  his  son  1     And  the  com- 
mon people  heard  him  gladly. 

38  And  he  said  unto  them, 
in  his  doctrine,  Beware  of  the 
scribes,  which  love  to  go  in  long 
clothing,  and  love  salutations  in 
the  market-places, 

39  And  the  chief  seats  in  the 
synagogues,  and  the  uppermost 
rooms  at  feasts : 

40  Which  devour  widows* 
houses,  and,  for  a  pretence,  make 
long  prayers  :  these  shall  receive 
greater  damnation. 

41  And  Jesus  sat  over  against 
the  treasury,  and  beheld  how  the 
people  cast  money  into  the  treas- 
ury ;  and  many,  that  were  rich, 
cast  in  much. 

42  And  there  came  a  certain 
poor  widow,  and  she  threw  in  two 
mites,  which  make  a  farthing. 

43  And  he  called  unto  him  his 
disciples,  and  saith  unto  them. 
Verily  I  say  unto  you,  that  this 
poor  widow  hath  cast  more  in 
than  all  they  which  have  cast  into 
the  treasury  : 

44  For  all  they  did  cast  in  of 
their  abundance  ;  but  she,  of  her 
want,  did  cast  in  all  that  she  had, 
even  all  her  living. 


were  deposited  the  offerings  of  the 
Jews,  both  the  annual  and  the  other 
offerings,  for  the  support  of  the  temple 
service. 

42.  Two  mites  ;  the  smallest  Jew- 
ish coin.  II  A  farthing.  The  original 
word  means  a  Jewish  coin,  equal  to 
about  a  half  of  our  cent. 

43.  Hath  cast  more  in,  &c. ;  that  is, 
comparatively,  as  is  explained  in  the 
next  verse.  Our  omniscient  Judge  will 
not  disregard  the  principle  stated  in  2 
Cor.  8 :  12. 


278 


MARK. 


CHAPTER  XIII. 

AND  as  he  went  out  of  the 
temple,  one  of  his  disciples 
saith  unto  him,  Master,  see  what 
manner  of  stones,  and  what  build- 
ings are  here  ! 

2  And  Jesus,  answering,  said 
unto  him,  Seest  thou  these  great 
buildings?  there  shall  not  be  left 
one  stone  upon  another,that  shall 
not  be  thrown  down. 

3  And  as  he  sat  upon  the 
mount  of  Olives,  over  against  the 
temple,  Peter,  and  James,  and 
John,  and  Andrew,  asked  him, 
privately, 

4  Tell  us,  when  shall  these 
things  be?  and  what  shall  be 
the  sign,  when  all  these  things 
shall  be  fulfilled? 

5  And  Jesus,  answering  them, 
began  to  say.  Take  heed  lest  any 
man  deceive  you  : 

6  For  many  shall  come  in  my 
name,  saying,  I  am  Christ;  and 
shall  deceive  many. 

7  And  when  ye  shall  hear  of 
wars,  and  rumors  of  wars,  be  ye 
not  troubled ;  for  such  things 
must  needs  be ;  but  the  end  shall 
not  he  yet. 

8  For  nation  shall  rise  against 
nation,  and  kingdom  against 
kingdom ;  and  there  shall  be 
earthquakes  in  clivers  places, 
and  there  shall  be  famines  and 
troubles :  these  are  the  begin- 
nings of  sorrows. 

9  But  take  heed  to  yourselves: 
for  they  shall  deliver  you  up  to 
councils ;  and  in  the  synagogues 
ye  shall  be  beaten :  and  ye  shall 


CHAPTER  XIII. 
1 — 37.    This  chapter  should  be  com- 


be brought  before  rulers  and 
kings  for  my  sake  for  a  testi- 
mony against  them. 

10  And  the  gospel  must  first 
be  published  among  all  nations. 

11  But  when  they  shall  lead 
you  and  deliver  you  up,  take  no 
thought,  beforehand,  what  ye 
shall  speak,  neither  do  ye  pre- 
meditate :  but  whatsoever  shall 
be  given  you  in  that  hour,  that 
speak  ye;  for  it  is  not  ye  that 
speak,  but  the  Holy  Ghost. 

12  Now  the  brother  shall  be- 
tray the  brother  to  death,  and  the 
father  the  son ;  and  children  shall 
rise  up  against  their  parents,  and 
shall  cause  them  to  be  put  to 
death. 

13  And  ye  shall  be  hated  of 
all  men,  for  my  name's  sake : 
but  he  that  shall  endure  unto 
the  end,  the  same  shall  be  saved. 

14  But  when  ye  shall  see 
the  abomination  of  desolation, 
spoken  of  by  Daniel  the  prophet, 
standing  where  it  ought  not,  (let 
him  that  readeth  understand,) 
then  let  them  that  be  in  Judea, 
flee  to  the  mountains. 

15  And  let  him  that  is  on  the 
house-top  not  go  down  into  the 
house,  neither  enter  therein,  to 
take  any  thing  out  of  his  house: 

16  And  let  him  that  is  in  the 
field  not  turn  back  again  to  take 
up  his  garment. 

17  But  woe  to  them  that  are 
with  child,  and  to  them  that  give 
suck  in  those  days ! 

18  And  pray  ye  that  your 
flight  be  not  in  the  winter. 


pared  with  the  24th  chapter  of  Mat* 
tljew. 


CHAPTER  XIV. 


279 


19  For  in  those  days  shall  be 
affliction,  such  as  was  not  from 
the  beginning  of  the  creation 
which  God  created,  unto  this 
time,  neither  shall  be. 

20  And  except  that  the  Lord 
had  shortened  those  days,  no 
flesh  should  be  saved :  but  for 
the  elect's  sake,  whom  he  hath 
chosen,  he  hath  shortened  the 
days. 

21  And  then,  if  any  man  shall 
say  to  you,  Lo,  here  is  Christ; 
or,  lo,  he  is  there;  believe  him  not. 

22  For  false  Christs  and  false 
prophets  shall  rise,  and  shall 
show  signs  and  wonders,  to 
seduce,  if  it  were  possible,  even 
the  elect. 

23  But  take  ye  heed  :  behold, 
I  have  foretold  you  all  things. 

24  But  in  those  days,  after 
that  tribulation,  the  sun  shall  be 
darkened,  and  the  moon  shall 
not  give  her  light, 

25  And  the  stars  of  heaven 
shall  fall,  and  the  powers  that 
are  in  heaven  shall  be  shaken. 

26  And  then  shall  they  see 
the  Son  of  man  coming  in  the 
clouds,  with  great  power  and 
glory. 

27  And  then  shall  he  send 
his  angels,  and  shall  gather  to- 
gether his  elect,  from  the  four 
winds,  from  the  uttermost  part 
of  the  earth  to  the  uttermost  part 
of  heaven. 

28  Now  learn  a  parable  of  the 


35.  ^t  even,  or  at  midnight,  &c. 
These  were  names  given  to  the  four 
watches  into  which  the  night  was  di- 
vided among  the  Jews,  in  the  time  of 
our  Saviour.  The  night  was  divided 
"nto  four  periods,  of  three  hours  each  ; 
the  evening  watch,  from  twilight  to 


fig-tree  :  When  her  branch  is  yet 
tender,  and  putteth  forth  leaves, 
ye  know  that  summer  is  near. 

29  So  ye,  in  like  manner, 
when  ye  shall  see  these  things 
come  to  pass,  know  that  it  is 
nigh,  even  at  the  doors. 

30  Verily,  I  say  unto  you, 
that  this  generation  shall  not 
pass  till  all  these  things  be  done. 

31  Heaven  and  earth  shall 
pass  away ;  but  my  words  shall 
not  pass  away. 

32  But  of  that  day  and  that 
hour,  knoweth  no  man,  no,  not 
the  angels  which  are  in  heaven, 
neither  the  Son,  but  the  Father. 

33  Take  ye  heed,  watch  and 
pray ;  for  ye  know  not  when  the 
time  is. 

34  For  the  Son  of  man  is  as 
a  man  taking  a  far  journey,  who 
left  his  house,  and  gave  authori- 
ty to  his  servants,  and  to  every 
man  his  work,  and  commanded 
the  porter  to  watch. 

35  Watch  ye,  therefore ;  for 
ye  know  not  when  the  master  of 
the  house  cometh,  at  even,  or  at 
midnight, or  at  the  cock-crowing, 
or  in  the  morning : 

36  Lest,  coming  suddenly,  he 
find  you  sleeping. 

37  And,  what  I  say  unto  you, 
I  say  unto  all.  Watch. 

CHAPTER  XIV. 

A  FTER    two   days   was   the 

■^^  feast  of  the  passover,  and  of 

nine  o'clock  ;  the  midnight,  from  nine 
to  twelve ;  the  cock-crowing,  from 
twelve  to  three  ;  the  morning,  from 
three  to  day-break. 

CHAPTER  XIV. 
1—11.     Compare  Matt.  26:  1—16 


MARK. 


unleavened  bread  :  and  the  chief 
priests  and  the  scribes  sought 
how  they  might  take  him  by 
craft,  and  put  him  to  death. 

2  But  they  said,  Not  on  the 
feast-c^cy,  lest  there  be  an  up- 
roar of  the  people. 

3  And  being  in  Bethany,  in 
the  house  of  Simon  the  leper, 
as  he  sat  at  meat,  there  came  a 
woman,  having  an  alabaster  box 
of  ointment  of  spikenard,  very 
precious  ;  and  she  brake  the  box, 
and  poured  it  on  his  head. 

4  And  there  were  some  that 
had  indignation  within  them- 
selves, and  said,  Why  was  this 
waste  of  the  ointment  made? 

5  For  it  might  have  been 
sold  for  more  than  three  hun- 
dred pence,  and  have  been  given 
to  the  poor.  And  they  mur- 
mured against  her. 

6  And  Jesus  said,  Let  her 
alone;  why  trouble  ye  her?  she 
hath  wrought  a  good  work  on 
me. 

7  For  ye  have  the  poor  with 
you  always,  and  whensoever  ye 
will  ye  may  do  them  good ;  but 
me  ye  have  not  always. 

8  She  hath  done  what  she 
could :  she  is  come  aforehand, 
to  anoint  my  body  to  the  bury- 
ing. 

9  Verily  I  say  unto  you, 
Wheresoever  this  gospel  shall 
be  preached,  throughout  the 
whole  world,  tliis  also   that  she 


8.  She  hath  done  lohat  she  could;  she 
has  testified  her  gratitude  and  respect 
towards  me,  according  to  the  best  of 
her  ability,  in  my  present  circum- 
stances. 
13—16.    Compare  Matt.  26  :  17— 


hath  done,  shall   be  spoken  of 
for  a  memorial  of  her. 

10  And  Judas  Iscariot,  one  of 
the  twelve,  went  unto  the  chief 
priests  to  betray  him  unto  them. 

11  And  when  they  heard  zY, 
they  were  glad,  and  promised  to 
give  him  money.  And  he  sought 
how  he  might  conveniently  be- 
tray him. 

12  And  the  first  day  of  un- 
leavened bread,  when  they  killed 
the  passover,  his  disciples  said 
unto  him,  Where  wilt  thou  that 
we  go  and  prepare  that  thou 
mayest  eat  the  passover  1 

13  And  he  sendeth  forth  two 
of  his  disciples,  and  saith  unto 
them,  Go  ye  into  the  city,  and 
there  shall  meet  you  a  man  bear- 
ing a  pitcher  of  water :  follow 
him. 

14  And  wheresoever  he  shall 
go  in,  say  ye  to  the  good  man  of 
the  house,  The  Master  saith, 
Where  is  the  guest-chamber, 
where  I  shall  eat  the  passover 
with  my  disciples? 

15  And  he  will  show  you  a 
large  upper  room,  furnished  and 
prepared  :  there  make  ready  for 
us. 

16  And  his  disciples  went 
forth,  and  came  into  the  city, 
and  found  as  he  had  said  unto 
them  :  and  they  made  ready  the 
passover. 

17  And  in  the  evening  he 
Cometh  with  the  twelve. 

19.  15.  A  large  upper  room.  The 
Jewish  hovises  were  furnished  with 
such  a  room,  for  conversation  with 
friends,  for  prayer,  and  for  meditation. 
Meals  were  also  taken  in  them. 
17—50.    Compare  Matt.  26 :  20—56. 


CHAPTER    XIV. 


28] 


18  And  as  they  sat  and  did 
eat,  Jesus  said,  Verily  I  say  unto 
you,  one  of  you  which  eateth 
ivith  nie,  shall  betray  me. 

19  And  they  began  to  be  sor- 
rowful, and  to  say  unto  him,  one 
by  one,  Is  it  I  ?  and  another 
said,  Is  it  1  ? 

20  And  he  answered  and  said 
unto  them,  It  is  one  of  the 
twelve  that  dippeth  with  me  in 
the  dish. 

21  The  Son  of  man  indeed 
goeth,  as  it  is  written  of  him  : 
but  woe  to  that  man  by  whom 
the  Son  of  man  is  betrayed ; 
good  were  it  for  that  man,  if 
he  had  never  been  born 

22  And  as  they  did  eat,  Jesus 
took  bread,  and  blessed,  and 
brake  it,  and  gave  to  them,  and 
said.  Take,  eat;  this  is  my  body. 

23  And  he  took  the  cup,  and 
when  he  had  given  thanks,  he 
gave  it  to  them :  and  they  all 
drank  of  it. 

24  And  he  said  unto  them. 
This  is  my  blood  of  the  new  tes- 
tament, which  is  shed  for  many. 

25  Verily  I  say  unto  you,  I 
will  drink  no  more  of  the  fruit 
of  the  vine,  until  that  day  that  I 
drink  it  new  in  the  kingdom  of 
God. 

26  And  when  they  had  sung 
a  hymn,  they  went  out  into  the 
mount  of  Olives, 

27  And  Jesus  saith  unto  them, 
AH  ye  shall  be  offended  because 
of  me  this  night:  for  it  is  written, 
I  will  smite  the  shepherd,  and 
the  sheep  shall  be  scattered. 

28  But  after  that  I  am  risen,  I 
will  go  before  you  into  Galilee. 

24* 


29  But  Peter  said  unto  him, 
Although  all  shall  be  offended, 
yet  loill  not  I. 

30  And  Jesus  saith  unto  him, 
Verily  I  say  unto  thee.  That  this 
day,  eve?i  in  this  night,  before  the 
cock  crow  twice,  thou  shalt  deny 
me  thrice. 

31  But  he  spake  the  more  ve- 
hemently. If  I  should  die  with 
thee,  I  will  not  deny  thee  in  any 
wise.  Likewise,  also,  said  they 
all. 

32  And  they  came  to  a  place 
which  was  named  Gethsemane  : 
and  he  saith  to  his  disciples,  Sit 
ye  here  while  I  shall  pray. 

33  And  he  taketh  with  him 
Peter  and  James  and  John,  and 
began  to  be  sore  amazed,  and  to 
be  very  heavy ; 

34  And  saith  unto  them,  My 
soul  is  exceeding  sorrowful 
unto  death :  tarry  ye  here,  and 
watch. 

35  And  he  went  forward  a 
little,  and  fell  on  the  ground, 
and  prayed  that,  if  it  were  possi- 
ble, the  hour  might  pass  from 
him. 

36  And  he  said,  Abba,  Father, 
all  things  are  possible  unto  thee; 
take  away  this  cup  from  me : 
nevertheless,  not  what  I  will,  but 
what  thou  wilt. 

37  And  he  cometh,  and  find- 
eth  them  sleeping,  and  saith  un- 
to Peter,  Simon,  sleepest  thou? 
couldest  not  thou  watch  one 
hour? 

38  Watch  ye,  and  pray,  lest 
ye  enter  into  temptation :  the 
spirit  truly  is  ready,  but  the  flesh 
is  weak. 


282 


MARK. 


39  And  again  he  went  away 
and  prayed,  and  spake  the  same 
words. 

40  And  when  he  returned,  he 
found  them  asleep  again ;  for 
their  eyes  were  heavy ;  neither 
wist  they  what  to  answer  him. 

41  And  he  cometh  the  third 
time,  and  saith  unto  them,  Sleep 
on  now,  and  take  your  rest :  it  is 
enough ;  the  hour  is  come :  be- 
hold, the  Son  of  man  is  betrayed 
into  the  hands  of  sinners. 

42  Rise  up,  let  us  go ;  lo,  he 
tViat  betrayeth  me  is  at  hand. 

43  And  immediately,  while 
he  yet  spake,  cometh  Judas,  one 
of  the  twelve,  and  with  him  a 
great  multitude,  with  swords  and 
staves,  from  the  chief  priests,  and 
the  scribes,  and  the  elders. 

44  And  he  that  betrayed  him 
bad  given  them  a  token,  saying. 
Whomsoever  I  shall  kiss,  that 
same  is  he ;  take  him,  and  lead 
him  away  safely. 

45  And  as  soon  as  he  was 
come,  he  goeth  straightway  to 
him,  and  saith.  Master,  Master; 
and  kissed  him. 

46  And  they  laid  their  hands 
on  him,  and  took  him. 

47  And  one  of  them  that 
stood  by,  drew  a  sword,  and 
smote   a   servant    of   the    high 

51.  Jl  linen  doth;  an  article  of 
dress  which  was  used  at  night,  and  also 
in  summer,  as  a  substitute  for  the 
ordinary  mantle,  or  outside  garment. 
II  His  vahed  body.  The  word  naked 
may  here  express,  as  it  does  in  other 
places  (see  Is.  20  :  2,  3.  John  21 :  7), 
that  the  young  man  was  almost  naked, 
ij^eing  aroused  by  the  tumult,  he  did 
not  wait  to  dress  himself  in  the  ordi- 
nary manner,  but  merely  threw  this 


priest,  and  cut  off  his  ear. 

48  And  Jesus  answered,  and 
said  unto  them.  Are  ye  come  out, 
as  against  a  thief,  with  swords 
and  with  staves,  to  take  me  ? 

49  I  was  daily  with  you,  in  the 
temple,  teaching,  and  ye  took  me 
not :  but  the  Scriptures  must  be 
fulfilled. 

50  And  they  all  forsook  him, 
and  fled. 

51  And  there  followed  him  a 
certain  young  man,  having  a 
linen  cloth  cast  about  his  naked 
body ;  and  the  young  men  laid 
hold  on  him, 

52  And  he  left  the  linen  cloth, 
and  fled  from  them,  naked. 

53  And  they  led  Jesus  away 
to  the  high  priest :  and  with  him 
were  assembled  all  the  chief 
priests,  and  the  elders,  and  the 
scribes. 

54  And  Peter  followed  him, 
afar  off,  even  into  the  palace  of 
the  high  priest :  and  he  sat  with 
the  servants  and  warmed  himself 
at  the  fire. 

55  And  the  chief  priests  and 
all  the  council  sought  for  witness 
against  Jesus,  to  put  him  to 
death  :  and  found  none  : 

56  For  many  bare  false  wit- 
ness against  him  ;  but  their  wit- 
ness agreed  not  together. 


linen  cloth  over  what  dress  he  had  on. 
II  The  young  men ;  those  belonging  to 
the  multitude. 

52.  He  left  the  linen  cloth.  This 
he  could  easily  do,  as  it  was  worn  by 
merely  throwing  it  around  his  body. 
The  multitude  might  have  thought 
that  he  was  one  of  the  Saviour's  inti- 
mate friends. 

53—72.     Compare  Matt.  26 :  57- 
75. 


CHAPTER    XV. 


283 


57  And  there  arose  certain, 
»nd  bare  false  witness  against 
him,  saying, 

58  We  heard  him  say,  I  will 
destroy  this  temple  that  is  made 
with  hands,  and  within  three 
days  I  will  build  another  made 
without  hands. 

59  But  neither  so  did  their 
witness  agree  together. 

6D  And  the  high  priest  stood 
up  in  the  midst,  and  asked  Jesus, 
saying,  Answerest  thou  nothing  1 
what  is  it  lohich  these  witness 
against  thee  1 

61  But  he  held  his  peace,  and 
answered  nothing.  Again,  the 
high  priest  asked  him,  and  said 
unto  him,  Art  thou  the  Christ, 
the  Son  of  the  Blessed  1 

62  And  Jesus  said,  I  am  :  and 
ye  shall  see  the  Son  of  man  sit- 
ting on  the  right  hand  of  power, 
and  coming  in  the  clouds  of 
heaven. 

63  Then  the  high  priest  rent 
his  clothes,  and  saith.  What  need 
we  any  further  witnesses? 

64  Ye  have  heard  the  blas- 
phemy :  What  think  ye  ?  And 
they  all  condemned  him  to  be 
guilty  of  death. 

65  And  some  began  to  spit  on 
him,  and  to  cover  his  face,  and 
to  buffet  him,  and  to  say  unto 
him.  Prophesy :  and  the  servants 
did  strike  him  with  the  palms  of 
their  hands. 

GQ  And  as  Peter  was  beneath, 
in  the  palace,  there  cometh  one 
of  the  maids  of  the  high  priest; 

67  And  when  she  saw  Peter 
warming  himself,  she  looked 
upon  him,  and  said,   And  thou 


also  wast  with  Jesus  of  Naza- 
reth. 

68  But  he  denied,  saying,  I 
know  not,  neither  understand  I, 
what  thou  sayest.  And  he  went 
out  into  the  porch ;  and  the  cock 
crew. 

69  And  a  maid  saw  him  again, 
and  began  to  say  to  them  that 
stood  by.  This  is  one  of  them. 

70  And  he  denied  it  again. 
And  a  little  after,  they  that  stood 
by  said  again  to  Peter,  Surely 
thou  art  one  of  them ;  for  thou 
art  a  Galilean,  and  thy  speech 
agreeth  thereto. 

71  But  he  began  to  curse  and 
to  swear,  saying,  I  know  not 
this  man  of  whom  ye  speak. 

72  And  the  second  time  the 
cock  crew.  And  Peter  called  to 
mind  the  word  that  Jesus  said 
unto  him.  Before  the  cock  crow 
twice,  thou  shalt  deny  me  thrice. 
And  when  he  thought  thereon, 
he  wept. 

CHAPTER  XV. 

AND  straightway  in  the  morn- 
ing the  chief  priests  held 
a  consultation  with  the  elders 
and  scribes,  and  the  whole  coun- 
cil, and  bound  Jesus,  and  carried 
him  away,  and  delivered  him  to 
Pilate. 

2  And  Pilate  asked  him.  Art 
thou  the  king  of  the  Jews?  And 
he,  answering,  said  unto  him, 
Thou  sayest  it. 

3  And  the  chief  priests  accused 
him  of  many  things  :  but  he  an- 
swered nothing. 

4  And  Pilate  asked  him  again, 
saying,  Answerest  thou  nothing  1 


284 


MARK. 


behold  how  many    things    they 
witness  against  thee  ! 

5  But  Jesus  yet  answered 
nothing;  so  that  Pilate  mar- 
velled. 

6  Now  at  that  feast  he  re- 
. eased  unto  them  one  prisoner, 
whomsoever  they  desired. 

7  And  there  was  one  named 
Barabbas,  toMch  lay  bound  with 
them  that  had  made  insurrection 
with  him,  who  had  committed 
murder  in  the  insurrection. 

8  And  the  multitude,  crying 
aloud,  began  to  desire  him  to  do 
as  he  had  ever  done  unto  them. 

9  But  Pilate  answered  them, 
saying,  Will  ye  that  I  release 
unto  you  the  king  of  the  Jews? 

10  (For  he  knew  that  the 
chief  priests  had  delivered  him 
for  envy.) 

11  But  the  chief  priests  moved 
the  people  that  he  should  rather 
release  Barabbas  unto  them. 

12  And  Pilate  answered,  and 
said  again  unto  them.  What  will 
ye  then  that  I  shall  do  unto  him 
whom  ye  call  the  king  of  the 
Jews? 

13  And  they  cried  out  again. 
Crucify  him. 

14  Then  Pilate  said  unto 
them.  Why,  what  evil  hath  he 
done?  And  they  cried  out  the 
more  exceedingly,  Crucify  him. 

15  And  so  Pilate,  willing  to 
content  the  people,  released  Ba- 
rabbas unto  them,  and  delivered 
Jesus,  when    he    had  scourged 


CHAPTER  XV. 

1—47.     Compare   Matt.   527:  1,  2, 
12—61. 

16.     Pretorium       This  is.    in    the 


him,  to  be  crucified. 

16  And  the  soldiers  led  hira 
away  into  the  hall,  called  Pre- 
torium ;  and  they  call  together 
the  whole  band  ; 

17  And  they  clothed  him  with 
purple,  and  platted  a  crown  of 
thorns,  and  put  it  about  his  head; 

18  And  began  to  salute  him, 
Hail !  king  of  the  Jews. 

19  And  they  smote  him  on 
the  head  with  a  reed,  and  did 
spit  upon  him,  and  bowing  their 
knees,  worshipped  him. 

20  And  when  they  had  mock- 
ed him,  they  took  off  the  purple 
from  him,  and  put  his  own 
clothes  on  him,  and  led  him  out 
to  crucify  him. 

21  And  they  compel  one  Si- 
mon, a  Cyrenian,  who  passed  by, 
coming  out  of  the  country,  the 
father  of  Alexander  and  Rufus, 
to  bear  his  cross. 

22  And  they  bring  him  unto 
the  place  Golgotha,  which  is, 
being  interpreted,  The  place  of 
a  skull. 

23  And  they  gave  him  to 
drink,  wine  mingled  with 
myrrh  :  but  he  received  it  not. 

24  And  when  they  had  cruci- 
fied him,  they  parted  his  gar- 
ments, casting  lots  upon  them, 
what  every  man  should  take. 

25  And  it  was  the  third  hour, 
and  they  crucified  him. 

26  And  the  superscription  of 
his  accusation  was  written  over, 
THE  KING  OF  THE  JEWS. 


original,  the  same  word  that  is  trans- 
lated, in  Matt.  27:  27,  the  common  hall. 
See  on  that  verse. 

25.     The  third  hour.     Nine  o'clock 
in  the  morning.     See  on  Matt.  27 :  45. 


CHAPTER    XV. 


285 


27  And  with  him  they  cru- 
cify two  thieves,  the  one  on  his 
right  hand,  and  the  other  on  his 
left. 

28  And  the  scripture  was  ful- 
filled which  saith,  And  he  was 
numbered  with  the  transgressors. 

29  And  they  that  passed  by 
railed  on  him,  wagging  their 
heads,  and  saying,  Ah,  thou  that 
destroy  est  the  temple,  and  build- 
est  it  in  three  days, 

30  Save  thyself,  and  come 
down  from  the  cross  ! 

31  Likewise  also  the  chief 
priests,  mocking,  said  among 
themselves  with  the  scribes,  He 
saved  others ;  himself  he  cannot 
save. 

32  Let  Christ,  the  king  of  Is- 
rael, descend  now  from  the  cross, 
that  we  may  see  and  believe. 
And  they  that  were  crucified 
with  him  reviled  him. 

33  And  when  the  sixth  hour 
was  come,  there  was  darkness 
over  the  whole  land,  until  the 
ninth  hour. 

34  And  at  the  ninth  hour 
Jesus  cried  with  a  loud  voice, 
saying,  Eloi,  Eloi,  lama  sa- 
bachthani  ?  which  is,  being 
interpreted.  My  God,  my  God, 
why  hast  thou  forsaken  me  1 

35  And  some  of  them  that 
stood  by,  when  they  heard  it, 
said,  Behold,  he  calleth  Elias. 

36  And  one  ran   and  filled  a 


28.  He  7cas  numbered  with  the 
transgressors.     See  Is.  53  :  12. 

32.  Let  Christ,  the  king  of  Israel; 
.ot  the  Messiah, the  king,  «fcc.;  words 
uttered  in  derision. 

34.    Eloi,  Eloi;  words  of  the  same 


sponge  full  of  vinegar,  and  put 
it  on  a  reed,  and  gave  him  to 
drink,  saying.  Let  alone ;  let  us 
see  whether  Elias  will  come  to 
take  him  down. 

37  And  Jesus  cried  with  a 
loud  voice,  and  gave  up  the 
ghost. 

38  And  the  vail  of  the  temple 
was  rent  in  twain,  from  the  top 
to  the  bottom. 

39  And  when  the  centurion, 
which  stood  over  against  him, 
saw  that  he  so  cried  out,  and 
gave  up  the  ghost,  he  said. 
Truly  this  man  was  the  Son  of 
God. 

40  There  were  also  women 
looking  on  afar  off,  among 
whom  was  Mary  Magdalene, 
and  Mary  the  mother  of  James 
the  less,  and  of  Joses,  and 
Salome ; 

41  Who  also,  when  he  was 
in  Galilee,  followed  him,  and 
ministered  unto  him ;  and  many 
other  women  which  came  up 
with  him  unto  Jerusalem. 

42  And  now  when  the  even 
was  come,  (because  it  was  the 
preparation,  that  is,  the  day 
before  the  Sabbath,) 

43  Joseph  of  Arimathea,  an 
honorable  counsellor,  which 
also  waited  for  the  kingdom  of 
Grod,  came,  ^d  went  in  boldly 
unto  Pilate,  and  craved  the 
body  of  Jesus. 

import  as  those  mentioned  in  Matt. 
27 :  46,  and  used  indiscriminately  with 
them. 

40.  James  the  less.  See  on  Matt. 
10:2. 


!286 


MARK. 


44  And  Pilate  marvelled  if 
he  were  already  dead  :  and  call- 
ing unto  him  the  centurion,  he 
asked  him  whether  he  had  been 
any  while  dead. 

45  And  when  he  knew  it  of 
the  centurion,  he  gave  the  body 
to  Joseph. 

46  And  he  bought  fine  linen, 
and  took  him  down,  and  wrap- 
ped him  in  the  linen,  and  laid 
him  in  a  sepulchre  which  was 
hewn  out  of  a  rock,  and  rolled 
a  stone  unto  the  door  of  the 
sepulchre. 

47  And  Mary  Magdalene, 
and  Mary,  the  mother  of  Joses, 
beheld  where  he  was  laid. 

CHAPTER  XVI. 

AND  when  the  Sabbath  was 
past,  Mary  Magdalene,  and 
Mary,  the  mother  of  James,  and 
Salome,  had  bought  sweet 
spices,  that  they  might  come 
and  anoint  him. 

2  And  very  early  in  the 
morning,  the  first  day  of  the 
week,  they  came  unto  the  sep- 
ulchre, at  the  rising  of  the  sun. 

3  And  they  said  among 
themselves.  Who  shall  roll  us 
away  the  stone  from  the  door  of 
the  sepulchre  ? 

4  And  when  they  looked, 
they   saw    that  the    stone    was 


46.  Tlie  door ;  the  entrance.  See 
on  Matt.  27 :  60. 

CHAPTER  XVI. 

1—8.     Compare  Matt.  28 :  1,  5—8. 

7.  Tell  his  disciples  and  Peter.  It 
was  suitable  that  Peter  should  be  par- 
ticularly informed  of  the  Lord's  resur- 


rolled    away :    for  it  was     very 
great. 

5  And  entering  into  the  sep- 
ulchre, they  saw  a  young  man 
sitting  on  the  right  side,  clothed 
in  a  long  white  garment,  and 
they  were  affrighted. 

6  And  he  saith  unto  them, 
Be  not  aff*righted.  Ye  seek  Jesus 
of  Nazareth,  which  was  cruci- 
fied:  he  is  risen;  he  is  not 
here ;  behold  the  place  where 
they  laid  him. 

7  But  go  your  way,  tell  his 
disciples  and  Peter,  that  he 
goeth  before  you  into  Galilee  ; 
there  shall  ye  see  him,  as  he 
said  unto  you. 

S  And  they  went  out  quickly, 
and  fled  from  the  sepulchre :  for 
they  trembled,  and  were  amazed  : 
neither  said  they  any  thing  to 
any  man,  for  they  were  afraid. 

9  Now  when  Jesus  was  risen, 
early,  the  first  day  of  the  week, 
he  appeared  first  to  Mary  Mag- 
dalene, (out  of  whom  lie  had 
cast  seven  devils  ;) 

10  And  she  went  and  told 
them  that  had  been  with  him,  as 
they  mourned  and  wept. 

11  And  they,  when  they  had 
heard  that  he  was  alive,  and 
had  been  seen  of  her,  believed 
not. 

12  After  that,  he  appeared  in 


rection,on  account  of  the  overwhelm- 
ing grief  which  he  had  endured  for 
denying  his  master. 

9.  First  to  Mary  Magdalene.  Com- 
pare John  20:  11 — 17.  II  Sevendevils. 
See  Luke  8 :  2. 

12, 1 3.  He  appeared  in  another  form 
unto  two  of  them.     Compare  Luke  24  : 


CHAPTER  X\  I. 


287 


another  form  unto  two  of  them, 
as  they  walked  and  went  into 
the  country. 

13  And  they  went  and  told 
it  unto  the  residue  :  neither  be- 
lieved they  them. 

14  Afterward,  he  appeared 
unto  the  eleven,  as  they  sat  at 
meat,  and  upbraided  them  with 
their  unbelief  and  hardness  of 
heart,  because  they  believed  not 
them  which  had  seen  him  after 
he  was  risen. 

15  And  he  said  unto  them, 
Go  ye  into  all  the  world,  and 
preach  the  gospel  to  every 
creature  : 

16  He  that  believeth  and  is 


13 — 35.  It  is  not  easy  to  determine 
what  is  meant  by  another  form.  Ref- 
erence may  be  made  to  some  change 
in  his  dress,  or  in  his  countenance,  or 
"n  both.  It  is  clear,  from  Luke  24  :  16, 
that  these  two  persons  did  not,  at  first, 
know  him. 

14.  Compare  Luke  24:  36—49. 
John  20  :  19 — 21 .  Hardness  of  heart ; 
unreasonable  persisting  to  discredit 
the  testimony  which  had  been  given 
them. 

15,  16.  Go  ye,  &c.  The  commis- 
sion thus  given  to  the  apostles,  is  sub- 
stantially the  same  as  that  stated  in 
Matt.  28 :  19.  It  is  altogether  proba- 
ble, that  on  more  occasions  than  one, 
and  in  various  forms  of  expression, 
Jesus  specially  enjoined  on  his  apostles 
their  official  duty. 

17,  18.  These  signs;  miracles. 
II  Them  that  believe.  It  is  by  no  means 
necessary  to  understand  this  language 
as  relating  to  every  individual  believer. 
If  among  the  company  of  the  follow- 
ers of  Jesus  there  were  those  who 
were  empowered  to  work  miracles,  the 
promise  was  fulfilled.  The  Saviour's 
lollovvers  would  be  distinguished,  by 
that  circumstance,  from  every  other 


baptized  shall  be  saved;  but  he 
that  believeth  not  shall  be 
damned. 

17  And  these  signs  shall  fol- 
low them  that  believe  :  In  my 
name  shall  they  cast  out  devils; 
they  shall  speak  with  new 
tongues ; 

18  They  shall  take  up  ser- 
pents; and  if  they  drink  any 
deadly  thing,  it  shall  not  hurt 
them;  they  shall  lay  hands  on 
the  sick,  and  they  shall  re- 
cover. 

19  So  then,  after  the  Lord 
had  spoken  unto  them,  he  was 
received  up  into  heaven,  and 
sat  on  the  right  hand  of  God. 


community.  Perhaps,  too,our  Saviour 
had  special  reference  to  the  unbelief 
which  some  of  the  disciples  had  shown 
respecting  his  having  risen  from  the 
dead,  and  which  they  had  frequently 
shown  before.  He  might  have  wished 
to  enforce  on  them,  with  special  care, 
the  duty  and  the  consequences  of 
firmly  believing,  of  placing  implicit 
reliance  on  him ;  he  would  greatly 
honor  the  spirit  of  hearty,  unwavering 
confidence  in  him.  This  promise  had 
respect  to  the  times  during  which  it 
pleased  the  Lord  to  work  miracles  in 
attestation  of  the  gospel.  In  our  times, 
it  would  be  presumption  to  expect  such 
manifestations  of  divine  power. 

19.  ^fter  the  Lord  had  spoken  unto 
them.  In  Acts  1:3,  we  are  informed 
that  the  Lord  spent  forty  days  on  earth, 
before  his  ascension,  instructing  the 
apostles  in  the  things  pertaining  to  the 
new  dispensation.  It  was  also  just 
as  he  had  pronounced  a  blessing  on 
them,  that  "  he  was  parted  from  them 
and  carried  upinto  heaven."  See  Luke 
24  :  51.  Compare,  also,  Acts  1 :  9. 
II  Sat  on  the  right  hand  of  God.  This 
expression  denotes  admission  to  the 
favor  of  God,  and  participation  in  hia 


288 


MARK. 


20  And  they  went  forth  and 
preached  every  where  ;  the  Lord 
working  with  theniy  and  confirm- 


honors  and  government.  Compare  Ps. 
110  :  1.  Matt.  20  :  21.  See,  also,  Rev. 
3 :  21 ;  likewise,  Eph.  1 :  20—23, 


ing    the 
lowing. 


word    with 
Amen. 


signs   fol- 


30.  They  tvent forth,  &c.  The  book 
of  the  Acts  of  the  Apostles  furnishes 
the  illustration  of  this  verse. 


END  OF  VOLUjME  I. 


FOUR    GOSPELS; 

WITH 

NOTES, 

CHIEFLY    EXPLANATORY; 

DESIGNED    FOR    TEACHERS    IN 

SABBATH  SCHOOLS  AND  BIBLE  CLASSES, 


AND     AS 


AN    AID    TO    FAMILY   INSTRUCTION. 


Br  HENRY   J.   RIPLEY, 

PRorxasoB  or  biblical  literaturk  and  interpretation  in  the  ncwtow 

THEOLOGICAL   INSTITUTION. 


IN    TWO    VOLUMES. 

VOL.    II. 

CONTAINING     LUKE     AND    JOHN. 


BOSTON: 
GOULD      AND      LINCOLN, 

5  9    WASHINGTOX    STREET. 

1851. 


Entered  according  to  Act  of  Congress,  in  the  year  1838,  by 

GOULD,   KENDALL,   AND   LINCOLN, 
In  the  Clerk's  Office  of  the  District  Court  of  Massachusetts. 


CONTENTS. 


Preface  to  the  Gospel  of  Luke, ? 

Gospel  according  to  Luke,    9 

Preface  to  the  Gospel  of  John, 129 

Gospel  according  to  John, ,  131 


PREFACE 


GOSPEL    OF    LUKE 


From  the  earliest  Christian  antiquity,  Luke  has  been  acknowledged 
as  the  author  of  this  Gospel.  It  would  seem,  from  the  verses  with 
which  he  introduces  his  history  (1 : 1-4),  that  there  were  in  existence 
many  accounts  respecting  the  life  and  death  of  Jesus  Christ,  which 
accounts  were  probably  not  of  so  authentic  a  character  as  to  deserve 
entire  confidence.  Allusion  could  not  here  have  been  made  by  Luke 
to  the  Gospels  of  Matthew  and  Mark,  since  Matthew  was  an  eye- 
witness of  the  events  which  he  relates,  and  Mark  was  so  connected 
with  the  first  Christians  and  with  the  Apostles,  particularly  with 
Peter,  as  to  secure  for  his  narrative  a  universal  reception.  It  was 
natiH'al,  however,  that  there  should  be  an  eager  curiosity  to  read  any 
book  professing  to  relate  events  of  so  uncommon  a  character,  and  of 
so  deep  an  interest,  as  the  events  pertaining  to  the  new  religion. 
Hence  many  would  undertake  to  write  without  possessing  sufficient 
knowledge  or  discrimination:  they  might  publish  accounts  which 
would  be  materially  defective,  and  contain  statements  either  untrue 
or  improperly  represented.  This  might  have  been  done,  however, 
without  any  ill  design  on  the  part  of  the  writers. 

Still  the  multiplication  of  such  accounts  would  have  an  unhappy 
effect  on  many  minds ;  and  we  can  easily  conceive  that  a  Christian, 
who  had  an  ability  for  writing,  who  could  have  access  to  the  proper 
1* 


VI  PREFACE  TO  THE  GOSFEL,  OF  LUKE. 

sources  of  iiiforination,  and  wlio  liad  a  spirit  of  investigation  and 
discrimination,  should  wish  to  counteract  such  an  effect ;  particularly 
if  any  very  estimable  friend,  whose  spiritual  interests  lay  near  his 
heart,  would  be  specially  benefited  by  his  preparing  an  account,  and 
if  the  whole  Christian  community  besides  would  receive  advantage. 
For,  granting  that  the  Gospels  of  Matthew  and  Mark  were  both  in 
existence,  there  was  still  room  for  another  authentic  Gospel,  as  the 
followers  of  Christ,  and  those  who  would  be  glad  to  possess  such 
a  document,  were  spread  over  extensive  regions,  and  the  slow 
process  of  hand-writing  could  not  multiply  copies  so  fast  as  they 
might  be  needed.  It  was  then  desirable  that  an  account  should  be 
prepared  that  might  help  to  supersede  those  defective  ones,  and  be 
relied  on  as  entirely  authentic. 

Theophilus  was  a  person  who  had  been  instructed  in  the  Christian 
religion,  and  a  particular  friend  of  Luke's.  For  his  special  benefit 
Luke  wi'ote,  in  order  that  he  might  possess  a  narrative  drawn  from 
the  proper  sources,  and  conveying  information  which  could  be  relied 
on.  He  was  in  all  probability  a  Gentile,  living  at  a  distance  from 
Palestine.  Hence  Luke  is  careful  to  give  such  information  respecting 
places  as  would  not  be  needed  by  one  who  was  intimately  acquainted 
with  the  country.  For  instance,  he  gives  the  information  that  Naza- 
reth and  Capernaum  were  cities  in  Galilee  (1:26.  4:31),  and  that 
Arimathea  was  a  city  of  the  Jews  (23:  51). 

The  information  respecting  Luke  himself  is  brief.  The  apostle  Paul 
speaks  of  him  in  very  affectionate  and  honorable  terms,  as  a  fellow- 
laborer  (Philemon,  v.  24;  see  also  2  Tim.  4:  11),  and  as  "the  beloved 
physician"  (Col.  4 :  14).  It  appears,  too,  from  the  Acts  of  the  Apostles 
(of  which  book  Luke  was  also  the  author,  see  1:1),  that  Luke  was  for 
a  considerable  time  a  companion  of  Paul.  See  Acts  16:  10 — 13.  20: 
6,  13—15.  21 : 1—18.  27: 1,  &c.  28:  2.  In  all  these  passages,  the 
language  is  such  as  shows  that  the  writer  was  one  of  the  company. 
This  intimate  connection  of  Luke  with  Paul,  as  well  as  his  having 


PREFACE    TO    THE    GOSPEL    OF    LUKE. 


traced  the  accounts  back  to  apostolical  and  other  indubitable  testimony, 
secures  for  his  Gospel  the  credit  of  apostolical  authorit3^ 

Whether  Luke  was  a  Jew  or  a  Gentile,  is  a  question  that  has  been 
variously  answered.  The  preface  to  his  Gospel,  contained  in  the 
first  four  verses,  exhibits  a  style  and  manner  of  Greek  writing,  different 
from  that  of  the  other  evangelists,  and  has  been  regarded  as  evidence 
that  he  was  a  Gentile  of  considerable  education.  Again,  in  the  Epistle 
to  the  Colossians  (4 :  7,  &c.),  Paul  makes  mention  of  several  persons, 
naming  them  particularly  as  being  "  of  the  circumcision,"  that  is,  as 
being  Jews.  Immediately  afler,  he  mentions  others,  and  among  them 
Luke.  It  has  hence  been  argued,  that  Luke  did  not  belong  to  "  the 
circumcision."  On  the  other  hand,  it  has  been  said  that  there  wa3  no 
need  of  mentioning  Luke  as  a  Jew,  because  he  was  probably  well 
known  to  the  Colossian  church.  And  as  to  his  manner  of  writing,  it 
is  manifest  that  his  Gospel  throughout  exhibits  the  same  qualities  of 
style  which  characterize  the  other  Gospels.  He  also  shows  a  most 
intimate  knowledge  of  Jewish  customs,  such  even  as  a  native  Jew 
of  intelligence  might  be  supposed  to  possess.  Hence  it  has  been  con- 
cluded that  he  was  by  birth  a  Jew.  On  account  of  these  various  cir- 
cumstances, some  have  believed  that  he  was  by  birth  a  Gentile,  that  in 
early  life  he  became  a  proselyte  to  Judaism,  and  afterwards  became  a 
Christian.  It  has  also  been  suggested  that,  like  the  case  of  Timothy 
(Acts  16:  1,  3),  perhaps  his  father  was  a  Greek,  and  his  mother  a 
Jewess. 

As  to  the  place  where  this  Gospel  was  written,  nothing  satisfactory 
can  be  said.  The  time  when  it  was  written  was  probably  about  the 
year  60. 


GOSPEL  ACCORDING  TO   LUKE. 


CHAPTER  I. 

FORASMUCH  as  many  have 
taken  in  hand  to  set  forth 
in  order  a  declaration  of  those 
things  which  are  most  surely  be- 
lieved among  us, 

2  Even  as  they  delivered  them 
unto  us,  which  from  the  begin- 
ning were  eye-witnesses,  and 
ministers  of  the  word  ; 

3  It  seemed  good  to  me  also. 


CHAPTER  I. 

1.  Many.  See  the  first  paragraph 
of  the  preface  to  this  Gospel.  []  To 
set  forth  in  order;  to  arrange.  \[A 
declaration;  an  account.  ||  Among 
lis;  among  Christians,  with  whom 
Luke  ranked  himself. 

2.  Eve?i  as  they  delivered  them  to 
tis.  These  words  show  the  source 
whence  the  belief  of  Christians  was 
drawn.  They  do  not  relate  to  the 
narratives  which  "many"  persons 
had  prepared,  but  to  the  belief  which 
existed  among  Christians.  This  be- 
lief had  respect  to  facts,  which  had 
been  delivered  by  eye-witnesses. 
II  The  word;  the  word  of  God,  or, 
the  gospel.  These  '•  ministers  of  the 
word  "  were  men  who  had  been  per- 
sonally engaged  in  the  transactions, 
and  who  had  been  employed  in 
spreading  abroad  a  knowledge  of 
the  events.  They  therefore  '  knew 
whereof  they  affirmed.' 

3.  Having  had  perfect  understand- 
ing of  all  things  from  the  very  first. 
He  had,  with  great  care,  traced  all 
the  accounts  to  the  very  beginning ; 
so  that  he  was  well  qualified  to  write 
a  narrative.  ||  To  tcrite  unto  thee  in 
order;  to  write  an  orderly, connected 
narrative.     ||  Most  excellent   Theophi- 


having  had  perfect  understand- 
ing of  all  things  from  the  very 
first,  to  write  unto  thee  in  order, 
most  excellent  Theophilus, 

4  That  thou  mightest  know 
the  certainty  of  those  things 
wherein  thou  hast  been  in- 
structed. 

5  rpHERE  was  in  the  days 

-*-    of  Herod  the  king  of 
Judea,   a  certain  priest  named 


lus.  Theophilus  was  a  friend  of 
Luke's,  and  probably  a  Gentile,  liv- 
ing out  of  Palestine.  The  term  most 
excellent  is  merely  the  language  of 
respect  and  affection ;  it  does  not  ne- 
cessarily show  that  Theophilus  was 
occupying  any  official  station.  In 
Acts  1 :  1,  no  such  term  is  em- 
ployed. 

The  first  four  verses  of  this  chapter 
are  the  preface,  by  which  Luke  intro- 
duced his  Gospel  to  the  favorable  no- 
tice of  Theophilus.  It  would  seem 
that  many  accounts  had  been  pub- 
lished of  the  events  pertaining  to  Je- 
sus Christ,  which  were  not  sufficiently 
extensive  or  accurate,  or  which  were 
not  entirely  free  from  error.  From 
these,  and  from  current  report,  per- 
haps, too,  from  other  sources,  The- 
ophilus might  have  derived  his  infor- 
mation. Luke  wished  to  furnish  his 
friend  with  an  account  that  might 
supersede  the  defective  and  inaccu- 
rate narratives  which  many  had  pub- 
lished. For  this  purpose  he  made 
thorough  investigation,  tracing  the 
events  to  the  beginning,  and  drawing 
his  information  from  the  most  authen- 
tic sources. 

5.  Herod  the  king  of  Judea.  See 
on  Matt.  2:  L     ||  0/  the  course  of 


10 


LUKE 


Zacharias,  of  the  course  of 
Abia:  and  his  wife  teas  of  the 
daughters  of  Aaron,  and  her 
name  was  Elisabeth. 

6  And  they  were  both  right- 
eous before  God,  walking  in  all 
the  commandments  and  ordi- 
nances of  the  Lord  blameless. 

7  And  they  had  no  child,  be- 
cause that  Elisabeth  was  barren; 
and  they  both  were  7iow  well 
stricken  in  years. 


Mia.  The  Jewish  priests  had  be- 
come so  numerous  in  the  time  of 
David,  that  he  divided  them  into 
twenty-four  classes,  over  each  of 
which  was  placed  '  a  chief  man,'  or 
ruler.  Each  class  officiated  in  the 
temple  a  week  at  a  time.  Of  these 
classes,  the  eighth  was  that  of  Abi- 
jah,  or,  as  his  name  was  expressed  in 
the  Greek  language,  Abia.  See  1 
Chron.  24  :  10.  2  Chron.  8  :  14.  31  : 
2.  The  word  course,  in  this  connec- 
tion, is  equivalent  to  the  word  class. 
This  division  into  classes  was  contin- 
ued after  the  return  from  the  captivi- 
ty, though  the  number  of  classes  did 
not  continue  unbroken.  See  Ezra  2: 
36—39.  Neh.  7  :  39—42.  ||  Of  the 
daughters  of  Aaron.  Both  Zacharias 
and  his  wife  could  trace  their  descent 
to  Aaron.  Thus  they  both  belonged 
to  the  family  of  priests.  Aaron  and 
his  sons  had  been  set  apart  by  divine 
appointment  as  the  priests,  and  to  his 
descendants  the  priesthood  belonged. 
See  Ex.  28  :  1.    40  :  12—15. 

6.  Before  God;  in  the  sight  of 
God,  eminently  pious. 

7.  !SLricken;  advanced. 

8.  Before  God.  The  temple  was 
regarded  as  the  house  of  God.  Those 
who  were  performing  service  in  the 
temple,  or  at  the  altar,  were  conse- 
quently said  to  be  before,  or  in  the 
•presence  of,  God.  1|  In  the  order  of 
his  course  ;  when  it  came,  in  the  ro- 
tation of  the  classes,  to  be  the  turn 
of  his  class  to  perform  the  temple- 
service. 

9.  His  lot  was  to  hvrn  incense.    Not 


8  And  it  came  to  pass,  that, 
while  he  executed  the  priest's 
office  before  God  in  the  order 
of  his  course, 

9  According  to  the  custom 
of  the  priest's  office,  his  lot  was 
to  burn  incense  when  he  went 
into  the  temple  of  the  Lord. 

10  And  the  whole  multitude 
of  the  people  were  praying  with- 
out, at  the  time  of  incense. 

11  And  there  appeared  unto 


only  were  the  priests  divided  into 
classes,  but  the  services  of  the  temple 
were  distributed  among  the  priests  of 
the  officiating  class,  to  each  one  a 
particular  service  being  assigned. 
II  Into  the  temple.  Reference  is  here 
had  to  that  part  of  the  temple  in 
which  the  altar  of  incense  was  placed. 
The  tabernacle,  as  constructed  in  the 
time  of  Moses,  was  divided  into  two 
apartments,  the  first  of  which  was 
called  the  holy  place,  in  which  was  the 
altar  of  incense.  Compare  Ex.  26  : 
33.  30  :  1,6.  The  second  apartment 
was  called  the  most  holy  place.  See 
Ex.  26  :  33,  34.  The  temple  built  by 
Solomon  was  furnished  with  similar 
apartments ;  so,  too,  was  the  temple 
which  was  built  after  the  return  of 
the  Jews  from  their  captivity  in  Baby- 
lon. The  temple  in  the  time  of  Christ 
was  on  the  same  plan.  It  was  into 
the  apartment  called  the  lioly  place, 
or  the  sanctuary,  that  Zacharias  had 
gone. 

10.  Without ;  outside  of  the  apart- 
ment into  wliich  Zacharias  had  gone. 
There  were  courts,  or  enclosed  places, 
in  connection  with  various  parts  of 
the  temple,  which  could  accommo- 
date numbers  of  people.  ||  M  tha 
hour  of  incense  ;  the  time  of  burning 
incense.  The  morning  and  the  even- 
ing were  the  appointed  times.  See 
Ex.  30  :  7,  8.  As  many  people  were 
collected  together,  it  was  probably 
the  evening  which  is  here  spoken  of. 

11.  The  right  side.  The  right  side 
was  anciently  regarded  as  a  position 
indicative    of  favor,    or    prosperity. 


CHAPTER  I. 


II 


him  an  angel  of  the  Lord,  stand- 
ing on  the  right  side  of  the  altar 
of  incense. 

12  And  when  Zacharias  saw 
hiniy  he  was  troubled,  and  fear 
fell  upon  him. 

13  But  the  angel  said  unto 
him.  Fear  not,  Zacharias  :  for 
thy  prayer  is  heard ;  and  thy 
wife  Elisabeth  shall  bear  thee  a 
son,  and  thou  shalt  call  his  name 
John. 

14  And  thou  shalt  have  joy 


See  Matt.  25 :  33.  In  accordance 
with  this  feeling,  the  angel  appeared 
on  the  right  side  of  the  altar. 

13.  John.  A  very  appropriate  name 
for  the  promised  son.  Traced  to  its 
Hebrew  origin,  it  means  Jehovah  is 
gracious. 

15.  Strong  drink.  Like  the  Naza- 
rites  (see  Num.  6 :  2,  3),  John  was  to 
be  distinguished  from  other  men  in 
regard  to  his  manner  of  living.  He 
was  to  be  abstemious  as  to  many  or- 
dinary indulgences,  and  to  be  pecu- 
liarly devoted  to  God.  ||  Filled  icith 
the  Holy  Ghost;  eminently  under  a 
divine  influence  from  his  very  birth. 

16.  Shall  he  turn  to  the  Lord.  The 
object  for  which  John  was  to  come, 
was  a  true  reformation  of  the  Jews. 
In  many  instances,  this  object  would 
be  accomplished.  The  Jews  were  in 
a  very  corrupt  state  ;  and  a  turning 
to  the  Lord  was  greatly  needed. 

17.  Before  him.  The  word  him  is 
by  some  regarded  as  referring  em- 
phatically to  the  Messiah,  as  John 
was  to  announce  the  Messiah,  and  to 
be  his  forerunner.  There  is  no  diffi- 
culty, however,  in  referring  it  to  the 
words  the  Lord  their  God,  which  im- 
mediately precede.  The  expression, 
to  go  before  him,  may  be  equivalent 
to  the  expression,  to  serve  him  ;  and 
John  was,  in  a  distinguished  sense, 
to  be  a  servant  of  God.  The  times, 
also,  of  the  Messiah,  which  John  was 
to  introduce,  would  be  eminently  the 
times  in  which  the  Lord  God  would 
manifest  his  presence  among  his  peo- 


and   gladness,  and   many   shall 
rejoice  at  his  birth. 

15  For  he  shall  be  great  in 
the  sight  of  the  Lord,  and  shall 
drink  neither  wine  nor  strong 
drink ;  and  he  shall  be  filled 
with  the  Holy  Ghost,  even  from 
his  mother's  womb. 

16  And  many  of  the  children 
of  Israel  shall  he  turn  to  the 
Lord  their  God. 

17  And  he  shall  go  before 
him  in  the  spirit  and  power  of 


pie.  II  In  the  spirit  and  power  of 
Elias;  possessing  a  character,  a  spirit, 
powerful  and  energetic,  like  that  of 
the  prophet  Elijah.  Elijah  discharged 
his  office  in  a  time  of  general  wicked- 
ness, and  he  steadily  protested  against 
the  prevailing  impiety.  Between 
Elijah's  mode  of  life  and  that  of  John, 
there  was  also  similarity.  See  1 
Kings,  chapters  17 — 19.  2  Kings, 
chapters  1,  2.  Compare  Matt.  11  : 
14.  II  To  turn  the  hearts,  ^c.  This 
expression  was  quoted  from  Malachi, 
4:6.  The  prophet  Malachi  had  fore- 
told that  a  prophet  was  to  arise,  whom 
he  called  Elijah,  and  whose  design 
would  be,  to  effect  among  the  people 
a  general  turning  to  the  Lord,  as  a 
preparation  for  the  Messiah's  coming. 
At  the  time  of  John's  birth,  the  statQ 
of  the  nation  was  exceedingly  cor- 
rupt ;  both  parents  and  children  need- 
ed to  be  reclaimed  from  error  and 
sin  ;  both  in  the  domestic  relations, 
and  in  reference  to  God,  a  new  state 
of  feeling  and  a  new  course  of  con- 
duct were  required.  1|  To  the  tcisdom 
of  the  just ;  to  the  wise,  holy  disposi- 
tion and  conduct  of  the  righteous. 
II  To  make  ready  a  people  prepared  for 
the  Lord.  Another  and  somewhat 
stronger  method  of  expressing  prepa- 
ration for  the  coming  Messiah.  John 
was  to  be  the  last  in  the  series  of  di- 
vinely-appointed teachers  before  the 
Messiah;  and,  without  another  di- 
vinely-appointed messenger,  the  Mes- 
siah himself  was  shortly  to  appear. 
There  was  among  the  Jews  a  sort  of 


1% 


LUKE. 


Elias,  to  turn  the  hearts  of  the 
fathers  to  the  children,  and  the 
disobedient  to  the  wisdom  of  the 
just ;  to  make  ready  a  people 
prepared  for  the  Lord. 

18  And  Zacharias  said  unto 
the  angel,  Whereby  shall  I  know 
this?  for  I  am  an  old  man,  and 
my  wife  well  stricken  in  years. 

19  And  the  angel,  answering, 
said  unto  him,  I  am  Gabriel, 
that  stand  in  the  presence  of 
God ;  and  am  sent  to  speak  unto 
thee,  and  to  show  thee  these  glad 
tidings. 

20  And  behold,  thou  shalt  be 
dumb,  and  not  able  to  speak,  un- 
til the  day  that  these  things  shall 
be  performed,  because  thou  be- 
lievest  not  my  words,  which  shall 
be  fulfilled  in  their  season. 

21  And  the  people  waited  for 
Zacharias,  and    marvelled  that 


preparation  for  the  Messiah,  as  the 
nation  had  long  been  expecting  his 
coming.  But  they  were  not  in  a 
state  of  moral  fitness  for  him.  There 
were,  however,  in  the  nation,  those 
who  would  reverently  and  obediently 
hearken  to  a  well-attested  announce- 
ment of  the  Messiah's  approach,  and 
to  the  exhortation  to  become  pre- 
pared, by  timely  repentance,  for  his 
teaching  and  government.  The  Lord 
seems  most  naturally  to  refer  here  to 
the  Messiah,  the  expected  King  and 
Lord,  or  Master,  of  the  Jews. 

Thus  the  official  duty  of  John  the 
Baptist,  as  the  harbinger  of  the  Mes- 
siah, was  distinctly  announced  to 
Zacharias.  But  it  may  be  asked,  Was 
the  design  accomplished  for  which 
John  was  sent  ?  To  this  it  may  be 
replied,  that,  in  many  instances,  there 
was  effected  a  turning  to  the  Lord, 
and  consequently  a  preparation  for 
the  Messiah.  But  by  far  the  larger 
part  of  the  nation,  and  especially  the 
distinguished  men,  failed   to  receive 


he  tarried  so  long  in  the  tern* 
pie. 

22  And  when  he  came  out,  he 
could  not  speak  unto  them  :  and 
they  perceived  that  he  had  seen 
a  vision  in  the  temple;  for  he 
beckoned  unto  them,  and  re- 
mained speechless. 

23  And  it  came  to  pass,  that 
as  soon  as  the  days  of  his  minis- 
tration were  accomplished,  he 
departed  to  his  own  house. 

24  And  after  those  days  his 
wife  Elisabeth  conceived,  and 
hid  herself  five  months,  saying, 

25  Thus  hath  the  Lord  dealt 
with  me  in  the  days  wherein  he 
looked  on  me,  to  take  away  my 
reproach  among  men. 

26  And  in  the  ilixth  month 
the  angel  Gabriel  was  sent  from 
God  unto  a  city  of  Galilee,  na- 
med Nazareth, 


spiritual  benefit  from  John's  labors. 
See  Matt.  11 :  18.  21 :  32.  Lake,  7 : 
29,  30.  And  therefore,  according  to 
the  prediction  of  Malachi  (4 :  6),  the 
land  was  smitten  with  the  curse  of  God. 
19.  Gabriel.  Compare  Dan.  8  :  16. 
9:  21.  This  name  is  compounded 
of  two  Hebrew  words  which  signify 
man  of  God.  \\  That  stand  in  the 
presence  of  God.  God  was  conceived 
of  as  a  mighty  king,  having  around 
him  servants  whom  he  employed  in 
executing  his  will.  To  stand  in  his 
presence,  then,  would  mean  to  be  his 
servant. 

23.  The  days  of  his  ministration 
tcere  accomplished.     See  on  v.  5. 

24.  Hid  herself;  kept  herself  in 
comparative  retirement. 

25.  He  looked  on  me;  he  looked 
kindly  towards  me,  and  mercifully  re- 
garded me.  II  To  take  away  my  re- 
proach. To  be  without  children  was 
considered,  among  the  Jews,  a  pecu- 
liarly unhappy  circumstance. 

26.  J^'azarcth.     See  on  Matt.  2 :  23. 


CHAPTKll  I. 


13 


27  To  a  virgin  espoused  to  a 
man  whose  name  was  Joseph,  of 
the  house  of  David  ;  and  the  vir- 
gin's name  was  Mary. 

28  And  the  angel  came  in 
unto  her,  and  said.  Hail,  thou 
that  art  highly  favored ;  the  Lord 
is  with  thee:  blessed  art  thou 
among  women. 

29  And  when  she  saw  him, 
she  was  troubled  at  his  saying, 
and  cast  in  her  mind  what  man- 
ner of  salutation  this  should  be. 

30  And  the  angel  said  unto 
her,  Fear  not,  Mary :  for  thou 
hast  found  favor  with  God. 

31  And  behold,  thou  shalt  con- 
ceive in   thy  womb,  and  bring 


28.  The  Lord  is  with  thee;  or,  the 
Lord  be  with  thee  ;  that  is,  the  Lord 
be  favorable  to  thee.  This  was  one 
of  the  forms  of  salutation  among  the 
Hebrews.  Compare  Judges  6 :  12. 
Ruth  2:  4. 

31.  Jesus.     See  on  Matt.  1 :  21. 

32.  Give  unto  him  the  throne  of 
his  father  David.  The  son  of  Mary 
would  be  a  lineal  descendant  of  Da- 
vid, and  would  be  the  king  of  the 
Jews,  the  long-expected  Messiah. 
See  on  Matt.  1:1. 

33.  The  house  of  Jacob.  Jacob,  or 
Israel,  was  the  father  of  the  twelve 
patriarchs,  the  progenitors  of  the  Jew- 
ish nation.  Thus  the  whole  nation 
might  be  designated  as  the  house,  or 
family,  of  Jacob.  Since  the  lamily 
of  Jacob,  or  the  Jewish  nation,  had 
been  set  apart  as  the  people  of  God, 
the  two  phrases  house  of  Jacob  and 
people  of  God  came  to  be  of  the  same 
signification ;  and  even  when  the 
people  of  God,  strictly  speaking,  that 
is,  the  truly  pious,  were  meant,  the 
phrase  house  of  Jacob  would  naturally 
be  employed.  In  this  verse,  the  true 
people  of  God,  owning  subjection  to 
the  Messiah,  are  meant,  of  whom  the 
house  of  Jacob  was  an  emblem.  The 
^ews  supposed  that  their  nation  would 

VOL.    II.  'i 


forth  a  son,  and  shalt  call  his 
name  JESUS. 

32  He  shall  be  great,  and 
shall  be  called  the  Son  of  the 
Highest;  and  the  Lord  God 
shall  give  unto  him  the  throne 
of  his  father  David. 

33  And  he  shall  reign  over 
the  house  of  Jacob  forever  ;  and 
of  his  kingdom  there  shall  be 
no  end. 

34  Then  said  Mary  unto  the 
angel,  How  shall  this  be,  seeing 
I  know  not  a  man  ? 

35  And  the  angel  answered 
and  said  unto  her,  The  Holy 
Ghost  shall  come  upon  thee,  and 
the  power  of  the  Highest  shall 


be  perpetuated,  and  that  the  blessings 
of  the  Messiah's  reign  would  be  com- 
municated to  other  nations,  by  their 
becoming  attached  to  the  Jewish  na- 
tion and  owning  the  sway  of  the 
Messiah,  the  king  of  the  Jews  ;  so 
that,  with  them,  the  people  of  the  Mes- 
siah and  the  Jews  were  synonymous 
terras.  But  the  Messiah's  object  was 
a  spiritual  one,  the  deliverance  of 
men  from  sin  ;  and  only  those  are  in 
reality  his  people  who  are  truly  pious. 
It  is  over  his  believing  and  redeemed 
people,  distinguished  by  the  name 
house  of  Jacob,  that  he  will  rule  for- 
ever. II  Of  his  kingdom;  of  his  re'ign, 
his  royal  administration.  |j  There 
shall  be  no  end.  He  will  never  cease 
to  reign  in  the  hearts  of  his  peopl*. 
While  the  world  stands,  and  the  work 
of  redemption  is  going  forward,  he 
will  rule  as  King  and  Lord  of  the  new 
dispensation  ;  and  when  the  work  of 
redemption  is  completed,  and  his  of- 
fice, as  the  Mediator,  shall  cease,  still 
the  great  principles  of  his  govern- 
ment shall  rule  in  the  hearts  of  those 
whom  he  shall  have  saved.  Compare 
1  Cor.  15  :  24. 

35.  The  Holy  Ghost  —  the  poioer  of 
the  Highest.  These  expressions  are 
here  equivalent.     Such  repetitions  of 


14 


l.UKK. 


overshadow  thee  :  therefore  also 
that  holy  thing  which  shall  be 
born  of  thee  shall  be  called  the 
Son  of  God. 

36  And  behold,  thy  cousin 
Elisabeth,  she  hath  also  conceiv- 
ed a  son  in  her  old  age  ;  an d» this 
is  the  sixth  month  with  her  who 
was  called  barren : 

37  For  with  God  nothing  shall 
be  impossible. 

38  And  Mary  said,  Behold 
the  handmaid  of  the  Lord  ;  be  it 
unto  me  according  to  thy  word. 
And  the  angel  departed  from 
her. 

39  And  Mary  arose  in  those 
days,  and  went  into  the  hill- 
country  with  haste,  into  a  city 
of  Juda, 

40  And  entered  into  the  house 
of  Zacharias,  and  saluted  Elisa- 
beth. 

41  And  it  came  to  pass,  that 
when  Elisabeth  heard  the  salu- 
tation of  Mary,  the  babe  leaped 
in  her  womb  :  and  Elisabeth  was 
filled  with  the  Holy  Ghost. 

42  And  she  spake  out  with  a 
loud  voice,  and  said.  Blessed  art 
thou  among  women,  and  blessed 
is  the  fruit  of  thy  womb. 

43  And  whence  is  this  to  me. 


the  same  thought  by  different  forms 
of  speech  are  frequent  in  the  Bible. 

3G.  Thy  cousin.  The  more  generS! 
term  relative  would  here  be  prefera- 
ble ;  it  would  more  exactly  represent 
the  original  word. 

39.  The  hill  country.  There  was 
much  hilly  country  in  Judea,  the 
south  part  of  Palestine.  ||  A  city  of 
Juda.  What  particular  city  the  pa- 
rents of  John  the  Baptist  lived  in,  is 
unknown. 

A\.  Filled  with  the  Holy  Ghost  ;  the 
mflnenoo  of  thn  Holy  Spirit-  e^citina 


that   the   mother   of   my    Lord 
should  come  to  me? 

44  For  lo,  as  soon  as  the  voice 
of  thy  salutation  sounded  in  mine 
ears,  the  babe  leaped  in  my 
womb  for  joy. 

45  And  blessed  is  she  that 
believed  :  for  there  shall  be  a 
performance  of  those  things 
which  were  told  her  from  the 
Lord. 

46  And  Mary  said,  My  soul 
doth  magnify  the  Lord, 

47  And  my  spirit  hath  re- 
joiced in  God  my  Saviour. 

48  For  he  hath  regarded  the 
low  estate  of  his  handmaiden : 
for  behold,  from  henceforth  all 
generations  shall  call  me  blessed. 

49  For  he  that  is  mighty  hath 
done  to  me  great  things ;  and 
holy  is  his  name. 

50  And  his  mercy  is  on  them 
that  fear  him,  from  generation 
to  generation. 

51  He  hath  showed  strength 
with  his  arm ;  he  hath  scattered 
the  proud  in  the  imagination  of 
their  hearts. 

52  He  hath  put  down  the 
mighty  from  their  seats,  and  ex- 
alted them  of  low  degree. 

53  He  hath  filled  the  hungry 


fervent  gratitude  and  the  language 
of  praise. 

51.  He  hath  shoioed  strength;  he 
manifests  his  power,  performs  mighty 
deeds,  ||  The  proud  in  the  imagina- 
tion of  their  hearts;  those  who  in- 
dulge haughty  thoughts  and  purposes, 
in  opposing  the  will  of  God.  ||  //« 
hath  scattered;  he  breaks  up  their 
combinations,  and  defeats  their  pur- 
poses. 

52.  The  mighty  from  their  seats ; 
more  properly,  rulers  from  their 
llironps. 


CHAPTER  I. 


15 


with  good  things,  and  the  rich 
he  hath  sent  empty  away. 

54  He  hath  holpen  his  servant 
Israel,  in  remembrance  of  Ids 
mercy  ; 

55  As  he  spake  to  our  fathers, 
to  Abraham,  and  to  his  seed,  for- 
ever. 

56  And  Mary  abode  with  her 
about  three  months,  and  returned 
to  her  own  house. 

57  Now  Elisabeth's  full  time 
came  that  she  should  be  deliv- 
ered :  and  she  brought  forth  a 
son. 

58  And  her  neighbors  and 
her  cousins  heard  how  the  Lord 
had  showed  great  mercy  upon 
her ;  and  they  rejoiced  with  her. 

59  And  it  came  to  pass,  that 
on  the  eighth  day  they  came  to 
circumcise  the  child;  and  they 
called  him  Zacharias,  after  the 
name  of  his  father. 

60  And  his  mother  answered 
and  said.  Not  so ;  but  he  shall 
be  called  John. 


55.  As  he  spake,  &c.  Reference  is 
made  to  the  oft-repeated  promises  of 
protection  and  favor  to  the  descend- 
ants of  Abraham. 

The  beautiful  language  of  Mary  in 
vs.  46 — 55,  celebrating  the  power  of 
God,  and  his  condescension  to  the 
lowly,  is  in  the  true  spirit  of  the  He- 
brew poetry.  It  should  be  compared 
with  the  grateful  acknowledgment  of 
Hannah  in  1  Sam.  2  :  1—10. 

58.  Cousins ;  relatives. 

59.  The  eighth  day.     See  Gen.  17  : 

60.  John.     Compare  v.  13. 

62.  They  made  signs  to  his  father. 
Compare  v.  20. 

63.  He  asked  ;  by  signs,  doubtless. 
I]  A  inriting-tahle ;  a  tablet,  a  small 
board  covered  with  a  substance  suit- 
able  for   writinir  on.      Such   tablets 


61  And  they  said  unto  her, 
There  is  none  of  thy  kindred 
that  is  called  by  this  name. 

62  And  they  made  signs  to  his 
father,  how  he  would  have  him 
called. 

63  And  he  asked  for  a  writ- 
ing-table, and  wrote,  saying, 
His  name  is  John.  And  they 
marvelled  all. 

64  And  his  mouth  was  open- 
ed immediately,  and  his  tongue 
loosed^  and  he  spake,  and  praised 
God. 

65  And  fear  came  on  all  that 
dwelt  round  about  them  :  and 
all  these  sayings  were  noised 
abroad  throughout  all  the  hill- 
country  of  Judea. 

66  And  all  they  that  heard 
them^  laid  them  up  in  their  hearts, 
saying.  What  manner  of  child 
shall  this  be  1  And  the  hand  of 
the  Lord  was  with  him. 

67  And  his  father  Zacharias 
was  filled  with  the  Holy  Ghost, 
and  prophesied,  saying, 


were  frequent  in  Jewish  houses. 
II  Saying.  A  person  may  speak  ei- 
ther by  audible  expressions  or  by 
signs.  Zacharias  was  at  that  time 
without  the  power  of  speech  ;  but  he 
expressed  his  wishes  by  writing. 

64.  His  mouth  icas  opened,  S^c. 
Compare  v.  20. 

65.  Fear.  More  properly,  amaze- 
ment. 

GQ.  The  hand  of  the  Lord  teas  with 
him ;  the  Lord  was  witii  him  in  a 
merciful  manner. 

67.  Filled  with  the  Holy  Ghost. 
See  on  v.  41.  ||  Prophesied.  The 
word  prophet  is  applied,  in  the  Scrip- 
tures, to  persons  who  spoke,  or  acted, 
under  a  divine  influence,  whether  in 
predicting  future  events,  or  in  utter- 
ing the  praises  of  God,  or  exhorting 
to  religious  duty.     The  verb  prophesy 


16 


LUKE. 


68  Blessed  be  the  Lord  God 
of  Israel ;  for  he  hath  visited 
and  redeemed  his  people, 

69  And  hath  raised  up  a  horn 
of  salvation  for  us,  in  the  house 
of  his  servant  David  : 

70  As  he  spake  by  the  mouth 
of  his  holy  prophets,  which  have 
been  since  the  world  began  : 

71  That  we  should  be  saved 
from  our  enemies,  and  from  the 
hand  of  all  that  hate  us ; 

72  To  perform  the  mercy 
'promised  to  our  fathers,  and  to 
remember  his  holy  covenant ; 

is  used  with  the  same  extent  of  mean- 
ing. The  language  of  Zacharias  on 
this  occasion  was  mostly  praise  to 
God  for  having  now  so  signally  com- 
menced the  fulfilment  of  the  promises 
respecting  the  Messiah.  He  also  dis- 
tinctly mentioned  the  oiRce  which  the 
infant  would  hereafter  perform,  as  the 
herald  of  the  Messiah. 

G8.  Visited;  visited  with  favor, 
kindly  regarded.  ^Redeemed;  deliv- 
ered from  a  lowly  and  afflicted  con- 
dition. The  Jews  had  long  been  in 
subjection  to  other  nations,  and  they 
deeply  felt  this  as  a  state  of  political 
degradation,  and  as  marring  the  glory 
of  their  religion.  They  fondly  an- 
ticipated the  times  of  the  Messiah,  as 
days  of  prosperity,  both  in  their  secu- 
lar and  their  spiritual  affairs.  Those 
days  such  a  man  as  Zacharias  would 
hail  in  view  of  the  religious  prosperi- 
ty which  would  then  begin  to  bless 
the  world.  But  as  a  Jew,  even  he 
would  probably  connect  with  this  re- 
ligious prosperity  special  temporal 
good  for  his  nation  in  its  being  ele- 
vated to  power.  Under  a  divine  in- 
fluence, he  spoke  of  the  desired  deliv- 
erance as  actually  commenced. 

69.  A  horn  of  salvation.  In  the 
Scriptures,  a  horn  is  employed  as  an 
emblem  of  strength,  or  poiccr.  Com- 
pare ISam.  2:  10.  Ps.  75:  10.  89: 
17.  See,too,  Deut.  33:  17.  Such  a 
use  of  the  word  hor?i  was  natural  to 
people  who  were  so  much  occupied, 


73  The  oath  which  he  sware 
to  our  father  Abraham, 

74  That  he  would  grant  unto 
us,  that  we,  being  delivered  out 
of  the  hand  of  our  enemies, 
might  serve  him  without  fear, 

75  In  holiness  and  righteous- 
ness before  him,  all  the  days  of 
our  life. 

76  And  thou,  child,  shalt  be 
called  the  Prophet  of  the  High- 
est, for  thou  shalt  go  before  the 
face  of  the  Lord  to  prepare  his 
ways ; 

77  To  give  knowledge  of  sal- 


as  the  Jews  had  been,  with  flocks  and 
herds.  The  phrase  hor7i  of  salvation, 
or  jwicer  of  salvation,  is  equivalent  to 
the  phrase  pozcerful  one,  by  ichovi  de- 
liverance  will  be  wrought,  that  is,  poic- 
erful,  mighty  deliverer,  or  saviour.  \\  In 
the  house,  ^c. ;  in  the  family  of  Da- 
vid.    See  Matt.  1:1. 

70.  Since  the  world  began ;  from  the 
earliest  times.  Predictions  concern- 
ing the  Messiah,  the  future  Saviour, 
commenced  immediately  after  the  fall 
of  Adam,  and  continued  during  the 
time  of  God's  employing  prophets  to 
announce  his  messages  to  men. 

71.  Tliat  tee  should  be  saved,  &c. 
The  Jews  were  in  subjection,  and 
were  regarded  by  other  people  with 
unfriendly  feelings.  Such  a  state  of 
things  the  pious  among  them  would 
consider  as  unfavorable  to  their  re- 
ligious prosperity,  and  would  regard 
deliverance  from  it  as  a  most  desirable 
event. 

72.  Covenant;  promises,  engage- 
ments. 

73.  To  our  father  Mraham.  Com- 
pare Gen.  12:  2,3.  22:  18. 

74.  Compare  vs.  68,  71. 

75.  Holiness  and  righteousness  ;  pie- 
ty tow^ards  God  and  integrity  towards 
men. 

76.  Prophet.  See  on  v.  67.  |1  Be- 
fore the  face  of  the  Lord  ;  probably, 
before  the  Lord  Messiah.  \\  To  prepare 
his  ways.     Compare  Matt.  3  :  3. 

77.  Unto    his  people.     The    Jewa 


CHAPTER  II. 


17 


vation  unto  his  people,  by  the 
remission  of  their  sins, 

78  Through  the  tender  mer- 
cy of  our  God ;  whereby  the 
day-spring  from  on  high  hath 
visited  us, 

79  To  give  light  to  them  that 
sit  in  darkness  and  in  the  shadow 
of  death,  to  guide  our  feet  into 
the  way  of  peace. 


were  the  Lord's  people,  and  to  them 
first  was  to  be  announced  the  salva- 
tion which  the  Messiah  would  effect. 

78.  The  day-spring  from  on  high  ;  a 
celestial  morning,  the  dawn  of  a  heav- 
enly day.  The  coming  of  the  Mes- 
siah was,  as  it  were,  the  commencing 
of  heaven  on  earth.  At  his  coming, 
it  might  well  be  said,  that  light  had 
shone  forth  from  heaven,  that  God 
had  caused  a  celestial  sun  to  arise 
upon  the  earth.  Compare  Is.  9  :  2. 
60:   1,3. 

79.  The  shadoic  of  death.  See  on 
Matt.  4  :  16.  II  The  icay  of  peace ; 
the  way  of  true  happiness. 

Zacharias  anticipated  the  richest 
blessings  for  the  world  in  connection 
with  the  coming  of  the  Messiah. 
From  the  Messiah  was  to  proceed 
salvation  ;  the  Messiah  was  to  be  the 
celestial  sun,  by  whose  benignant 
rays  light  would  be  shed  on  man's 
darkness,  so  as  to  guide  him  to  ever- 
lasting bliss.  And  has  not  the  gospel 
of  Jesus  Christ  proved  itself  to  be  a 
light  from  heaven  ?  Are  we  walking 
in  this  light? 

80.  Waxed  strong  in  spirit.  The 
word  spirit  here  has  respect  both  to 
the  mind  and  the  heart,  to  the  intel- 
lectual and  to  the  moral  qualities. 
As  John  advanced  in  age,  he  also 
gave  evident  proofs  of  a  strong  mind 
and  a  pious  heart.  jj  The  deserts. 
See  on  the  word  tcilderness  in  Matt. 
3:1.  II  The  day  of  his  shoicing  unto 
Israel;  the  time  of  his  publicly  coming 
forth  as  the  forerunner  of  the  Mes- 
siah. 

CHAPTER  II. 
1.  Cesar  Augustus ;  the  name  of  the 


80  And  the  child  grew,  and 
waxed  strong  in  spirit,  and  was 
in  the  deserts  till  the  day  of  his 
showing  unto  Israel. 

CHAPTER   n. 

AND  it  came  to  pass  in  those 
days,  that  there  went  out  a 
decree  from  Cesar  Augustus,that 
all  the  world  should  be  taxed. 


Roman  emperor  at  the  time  here  spo- 
ken of.  II  Ml  the  world.  This  ex- 
pression is  to  be  understood  in  a 
limited  sense.  The  Romans  were  in 
the  habit  of  designating  the  Roman 
empire  by  this  extensive  term.  It 
was  also  used  in  a  still  more  restricted 
sense,  as  signifying  the  country  in- 
habited by  the  Jews,  that  is,  so  to 
speak,  the  Jewish  world.  The  same 
word  is  used  in  this  last  sense  in 
Acts  11  :  28,  where  a  famine  is  spo- 
ken of,  which  afterwards  took  place 
in  Palestine.  The  Hebrew  word  sig- 
nifying earth  is  frequently  used  in 
the  Old  Testament  with  reference  to 
the  land,  the  country  of  the  Jews. 
This  manner  of  speaking  would  nat- 
urally lead  to  a  similar  use  of  the 
word  which  Luke  employed.  It 
may  also  be  observed,  that  none  of 
the  civil  historians  of  the  time  re- 
ferred to  by  Luke  make  mention  of  a 
decree,  on  the  subject  here  spoken 
of,  affecting  the  whole  empire.  They 
would  hardly  fail  to  speak  of  so  ex- 
tensive a  decree,  had  one  been  issued 
in  respect  to  the  whole  empire.  But 
a  decree  affecting  only  a  distant  and 
comparatively  unimportant  append- 
age of  the  empire,  might  well  be 
passed  over  in  silence  by  them.  In 
the  view  of  Luke,  however,  it  was  a 
highly  important  item,  as  connected 
with  the  birth  of  Christ.  ||  Should  be 
taxed;  more  properly,  should  he  en- 
rolled. A  census  was  ordered,  rather 
than  a  levying  of  taxes  for  the  Ro- 
man government.  The  country  of 
the  Jews  was  not,  at  the  time  spoken 
of,  a  Roman  province.  It  was  a 
kingdom  under  Herod  the  Great,  and 


18 


LUKE. 


2  {And  this  taxing  was  first 
made  when  Cyrenius  was  gov- 
ernor of  Syria.) 


3   And  all  went  to  be  taxed^ 
every  one  into  his  own  city. 


though  not  an  independent  kingdom 
(see  on  Matt.  2:1),  yet  it  was  not 
taxed  by  the  Romans;  the  tribute 
collected  in  the  country  was  paid  for 
the  support  of  Herod's  government. 
The  design  of  Augustus,  probably, 
was,  to  ascertain  the  amount  of  popu- 
lation in  this  appendage  to  his  em- 
pire. The  census  thus  ordered  might 
perhaps  be  afterwards  employed  as  a 
basis,  to  some  extent,  for  taxation, 
should  the  government  of  the  coun- 
try undergo  a  change.  Some  years 
after,  when  Judea  was  reduced  to  the 
form  of  a  Roman  province,  a  tax  was 
levied  ;  and  it  occasioned  much  com- 
motion among  the  Jews.  See  Acts 
5:  37.  But  the  present  enrolling 
seems  to  have  been  quietly  submit- 
ted to. 

2.  This  taxing;  this  enrolling  of 
the  inhabitants.  \\  Was  first  made, 
SfC.  There  is  an  historical  difficulty 
in  this  statement  of  the  evangelist, 
the  entire  removal  of  which  requires 
more  accurate  information  of  those 
times  than  has  been  handed  down  to 
us.  Luke  is  here  speaking  of  a  de- 
cree which  was  issued  a  short  time 
before  the  birth  of  Christ.  Yet  he 
seems  to  say,  that  the  enrolling  which 
this  decree  enjoined  was  performed 
when  Cyrenius  was  governor  of 
Syria.  Now,  it  is  the  testimony  of 
authentic  history,  that  Cyrenius  did 
not  become  governor  of  Syria  till 
Jesus  was  about  ten  years  of  age.  It 
is  also  known  that,  at  the  time  of  our 
Jjord's  birth,  the  governor  of  Syria 
was  Saturninus.  He  was  succeeded 
by  Quintus  Varus,  and  Varus  was 
succeeded  by  Cyrenius,  or,  according 
to  his  Roman  name,  Quirinus.  How 
then  does  Luke  say,  that  the  enrol- 
ling was  performed  when  Cyrenius 
was  governor  of  Syria .''  Several  ex- 
planations have  been  proposed,  the 
most  satisfactory  of  which  appears  to 
be  the  following  :  It  is  probable  that 
Cyrenius  was  associated  in  office 
with  Saturninus   at  the  time    when 


this  enrolling  was  made,  and  might 
therefore  be  called  by  the  title  which 
is  implied  in  the  language  of  Luke 
We  know  from  the  testimony  of  Jo- 
sephus,  the  Jewish  historian,  that  Sa- 
turninus, previously  to  this  time,  had 
an  associate  in  his  office,  named  Vo- 
lumnius,  and  that  Josephus  applies 
the  same  title  both  to  Saturninus  and 
to  Volumnius.  Now,  we  have  only 
to  suppose  that  Volumnms  had  been 
called  away  from  this  office,  and  that 
Cyrenius,  who,  it  is  also  known,  had 
become  a  distinguished  man,  had  been 
associated  with  Saturninus  in  the 
government  of  Syria.  But  why 
should  Cyrenius,  the  assistant,  be 
named,  rather  than  Saturninus,  the 
real  governor  ?  Because  when,  ten 
years  after,  at  the  banishment  of 
Archelaus  from  Judea,  Judea  was  re- 
duced to  the  form  of  a  Roman  prov- 
ince, this  same  Cyrenius  became 
governor  of  Syria,  and  was  employed 
in  levying  a  tax  on  the  province  —  a 
measure  which  excited  great  indig- 
nation among  the  people.  The  simi- 
larity of  these  two  events, namely,  the 
census  and  the  taxing,  would  natu- 
rally lead  to  the  associating  of  them 
both  with  the  same  man,  even  though 
Cyrenius  was  merely  an  assistant  of 
Saturninus  when  the  first  enrolling 
was  made.  Nor  is  it  improbable  that 
this  enrolling  was  performed  under 
Ms  superintendence,  rather  than  un- 
der that  of  Saturninus. 

It  should  also  be  observed,  as  some- 
what confirming  the  view  just  pre- 
sented, that  a  literal  rendering  of  the 
passage  would  be  this :  "  This  enrol- 
ment was  the  first  while  Cyrenius 
was  governor  of  Syria."  Thus  it 
seems  to  be  distinguished  from  the 
census  and  taxation  which  took  place 
ten  years  afterwards,  under  Cyrenius, 
and  to  which,  probably,  allusion  is 
made  in  Acts  5  :  37. 

3.  All;  that  is,  all  the  Jews.  |I  To 
he  tared  ;  or,  in  accordance  with  what 


CHAPTER  II. 


19 


4  And  Joseph  also  went  up 
from  Galilee,  out  of  the  city  of 
Nazareth,  into  Judea,  unto  the 
city  of  David,  which  is  called 
Bethlehem  (because  he  was  of 
the  house  and  lineage  of  Da- 
vid), 

5  To  be  taxed  with  Mary  his 
espoused  wife,  being  great  with 
child. 


II  Into  his  oicn  city.  It  was  custom- 
ary, among  the  Jews,  to  be  enrolled 
according  to  tribes  and  families. 
Hence  tnere  was  a  propriety  in  each 
one's  repairing  to  the  town  which  he 
regarded  as  his  paternal  residence,  or 
the  place  where  some  distinguished 
ancestor  was  born,  from  whom  he 
was  in  the  habit  of  tracing  his  de- 
scent. 

4.  Galilee.  Nazareth.  Judea.  See 
on  Matt.  2  :  22,  23.  ||  City  of  David  ; 
the  town  of  David's  birth  and  early 
residence.  Compare  1  Sam.  16:  1, 
.11—13.  II  Bethlehem.  See  on  Matt. 
2:1.  II  0/  the  house  and  lineage,  &c. ; 
of  the  family  and  from  the  line  of 
David. 

5.  With  Mary.  It  is  doubtful 
whether  the  sacred  writer  meant  to 
say  that  Joseph  went  up  (v.  4)  with 
Mary,  to  register  his  name,  that  is, 
went  up  accompanied  by  her;  or 
that  Joseph  went  up  to  enrol  his  name 
with  Mary,  that  is,  to  have  both  their 
names  enrolled.  The  language  will 
admit  either  construction.  It  is  most 
commonly  thought,  however,  that 
Luke  intended  to  represent  Mary  as 
also  going  to  give  in  her  name.  The 
enrolling  of  the  names  of  females 
was  not  usual  among  the  Jews,  unless 
in  the  case  of  those  females  who  had 
come  into  the  possession  of  an  inher- 
itance by  reason  of  their  fathers'  dy- 
ing without  sons.  In  that  case,  the 
daughters  inherited  the  property  ;  and 
they  were  required  to  marry  within 
the  tribe  to  which  their  father  be- 
longed. See  Num.  3G :  5—9.  From 
this  circumstance  it  is  concluded  that 
Mary  had  no  brothers,  and  that  she 


6  And  so  it  was,  that  while 
they  were  there,  the  days  were 
accomplished  that  she  should  be 
delivered. 

7  And  she  brought  forth  her 
first-born  son,  and  wrapped  him 
in  swaddling-clothes,  and  laid 
him  in  a  manger ;  because  there 
was  no  room  for  them  in  the 
inn. 


inherited  what  property  belonged  to 
the  family.  She  and  her  husband 
being  of  the  family  of  David,  they 
both  went  to  the  same  town  to  regis- 
ter their  names. 

7.  First-horn  son.  See  on  Matt. 
1  :  25.  II  Wrapped  him  in  stoaddling 
clothes ;  that  is,  swathed  him.  It  was 
customary  to  swathe  new-born  in- 
fants with  bandages,  so  as  to  prevent 
distortion  of  the  limbs.  ||  In  a  man- 
ger. Some  consider  the  word  trans- 
lated manger  as  signifying  stable,  or  a 
small  shed  or  hovel  connected  with 
the  house,  and  as  indicating  the  apart- 
ment in  which  the  mother  of  Jesus, 
as  well  as  the  infant,  was  accommo- 
dated. The  current  opinion  is,  that 
the  word  manger  means  really  a  crib 
intended  for  cattle  to  eat  from.  There 
are  not  sufficient  reasons  for  depart- 
ing from  this  current  opinion.  Not 
only  in  this  verse,  but  also  in  vs.  12 
and  16,  the  manger  seems  to  be  men- 
tioned particularly  as  employed  for 
placing  the  infant,  just  as  a  cradle 
would  be  mentioned  as  containing  a 
babe.  There  is  sufficient  evidence, 
also,  that  in  early  times  mangers  were 
employed  in  the  East  for  the  use  of 
horses,  &c.  ||  There  loas  no  room  for 
them  in  the  inn.  The  same  reason 
that  led  Joseph  and  Mary  to  Bethle- 
hem, led  many  others  at  the  same 
time  to  this  place ;  and  many  would 
of  course  seek  accommodations  at 
the  public  house.  Bethlehem  was 
not  a  town  of  sufficient  importance 
to  have  several  such  establishments  ; 
and  thus  there  was  not  opportunity  to 
select  a  suitable  place  for  Mary's 
temporary    residence.     In    many  of 


20 


LUKE. 


8    And    there    were    in    the 
same  country  shepherds  abiding 


the  pubUc  houses  of  the  East,  travel- 
lers and  their  beasts  were  all  accom- 
inodated  under  the  same  roof;  the 
space  was  partitioned  off,  the  beasts 
having  their  appropriate  place,  and 
the  travellers  theirs.  Other  public 
houses  were  differently  arranged,  so 
as  to  be  better  adapted  for  the  accom- 
modation of  travellers  and  strangers, 
without  being  specially  fitted  for  the 
animals;  yet,  doubtless,  this  second 
sort  would  not  be  destitute  of  a  place 
for  beasts.  The  inn  at  Bethlehem  was 
probably  of  this  second  kind  ;  and,  as 
it  was  now  filled  with  company,  the 
only  alternative  was,  that  Mary  should 
repair  to  that  part  of  the  estabUsh- 
ment  which  was  usually  appropriated 
to  the  cattle.  Unsuitable,  however, 
as  such  a  place  was,  we  yet  must  not 
judge  of  this  account  by  our  feelings 
respecting  stables  among  ourselves. 
Tents  and  houses  were,  at  that  time, 
frequently  so  arranged  as  to  give  the 
domestic  beasts  a  lodging  under  the 
same  roof  with  the  members  of  the 
family  ;  and  the  servants  particularly 
often  lodged  in  the  very  same  apart- 
ments with  the  cattle.  The  domestic 
beasts  were  also  often  objects  of  much 
endearment;  so  that  it  was  by  no 
means  so  repulsive  to  their  feelings 
to  be  in  the  midst  of  cattle,  by  night 
or  by  day,  as  it  would  be  to  ours. 
Nor  does  it  necessarily  follow,  from 
the  brief  account  of  Luke,  that  the 
mother  of  Jesus  was  treated  with  en- 
tire neglect,  and  was  not  at  all  fa- 
vored with  such  conveniences  and 
attendants  as  humanity,  to  say  the 
least,  would  prompt.  But,  making 
all  the  abatements  from  the  meanness 
of  these  accommodations  that  we  can, 
there  would  undoubtedly  have  been 
made,  in  some  way,  more  suitable  pro- 
vision, had  Joseph  and  Mary  been 
among  the  wealthy  and  the  honored 
of  the  earth. 

It  may  be  well  to  mention  here, 
that,  from  very  early  times,  a  tradition 
has  been  handed  down  that  Joseph 
and  Mary  repaired  to  a  cave,  and  that 
Jesus  was  born  in  a  cave,  either  in  or 


in  the  field,  keeping  watch  over 
their  flock  by  night. 


near  Bethlehem.  Caves,  in  Eastern 
parts  of  the  world,  both  natural  and 
artificial,  were  on  various  occasions 
resorted  to ;  and  it  is  supposed  that, 
by  the  bounty  of  the  benevolent  and 
wealthy,  some  might  be  furnished 
with  a  few  conveniences  for  travel- 
lers. In  such  a  cave  it  has  been 
supposed  that  Mary  found  a  manger 
in  which  to  lay  her  infant.  But  the 
tradition  was,  probably,  like  many 
other  stories,  devised  to  make  the 
account  more  acceptable ;  it  being 
thought  somewhat  romantic  and  dig- 
nified that  Jesus  should  be  born  in  a 
cave.  The  story  has  a  heathen  air 
about  it,  and  probably  originated 
from  some  of  the  stories  of  heathen 
Greeks  and  Romans. 

Reflections.  1.  In  how  remark- 
able a  manner  did  God  cause  ancient 
prophecy  to  be  fulfilled  !  The  Mes- 
siah was  to  be  born  in  Bethlehem ; 
see  Micah  5 :  2.  But,  in  all  human 
probability,  after  the  announcement 
to  Mary,  related  b^  Luke  (1 :  26,  &c.), 
he  would  be  born  in  Nazareth.  God, 
however,  had  so  arranged  the  course 
of  events  that  the  ancient  prediction 
would  be  literally  fulfilled.  Compare 
Matt.  2 :  1—6. 

2.  The  condition  of  Joseph  and 
Mary,  and  of  Jesus  at  the  time  of  his 
birth,  shows  how  unnecessary  to  true 
excellence,  and  to  dignity  in  the  sight 
of  God,  is  earthly  greatness.  The 
highest  worth  of  character,  and  the 
fullest  enjoyment  of  the  divine  favor, 
may  be  possessed  by  those  whose  ex 
ternal  circumstances  are  repulsive 
Let  us  not  place  our  affections  on 
wealth,  on  fine  houses,  and  furniture, 
and  dress ;  but  let  us  seek,  as  the  one 
thing  supremely  worthy  of  our  pur- 
suit, the  honor  which  cometh  from 
God,  and  which  will  advance  us  to 
heavenly  glory.  Compare  Luke  16  -, 
20,  22.  1  Sam.  16 :  7.  1  Cor.  1  :  27- 
29.    Col.  3  :  2. 

8.  TJie  same  country  ;  the  same  re- 
gion, or  district  of  country.     ||  Keep- 


CHAPTER  U. 


21 


9  And  lo,  the  angel  of  the 
Lord  came  upon  them,  and  the 
glory  of  the  Lord  shone  round 
about  them ;  and  they  were  sore 
afraid. 

10  And  the  angel  said  unto 
them,  Fear  not :  for,  behold,  I 
bring  you  good  tidings  of  great 
joy,  which  shall  be  to  all  peo- 
ple. 

11  For  unto  you  is  born  this 


ing  watch  by  night;  keeping  the 
night-watches.  The  employment  of 
the  shepherds  required  them  to  be 
abroad  in  the  fields  by  night  as  well 
as  by  day.  They  were  doubtless  in 
the  habit  of  taking  their  turns  of 
watching  and  sleeping ;  so  that,  du- 
ring the  whole  night,  some  of  the 
company  would  be  awake.  The 
shepherds  were  probably  provided 
with  tents  or  huts. 

9.  The  angel.  More  properly,  an 
angel.  \\  Came  upon  them  ;  suddenly 
appeared  to  them.  ||  The  glory  of  the 
Lord.  God  is  represented  as  sur- 
rounded with  splendor,  an  unspeaka- 
bly bright  efililgence.  Compare  Rev. 
21 :  23.  22  :  5.  Ps.  104  :  2.  When 
he  is  spoken  of  as  appearing  to  men, 
he  is  sometimes  represented  as  com- 
ing with  that  brightness.  Compare 
Ex.  24  :  16,  17.  40  :  34.  See  also 
Acts  9:3.  22 :  6.  Thus,  in  connec- 
tion with  the  visit  of  the  angel,  there 
was  such  a  splendor  as  indicated  the 
presence  of  the  Lord  ;  so  that  the 
Lord  might  be  said  to  have  come 
down  in  his  glory.  Angels  them- 
selves also,  and  glorified  saints,  are 
described  as  appearing  surrounded 
with  a  celestial  splendor.  Compare 
Rev.  18 :  1.  Luke  9  :  31.  It  should 
also  be  observed,  that  the  name  of 
God  is  sometimes  employed  in  the 
Scriptures  in  order  to  give  intensity 
to  an  expression.  In  conformity  with 
this  remark,  the  phrase  glory  of  the 
Lord  may  be  a  very  strong  expression 
for  a  very  brilliant  glory  or  splendor  ; 
such  a  splendor  as  must  be  referred 
to  the  Lord  as  its  author,  and  such  as 


day,  in  the  city  of  David,  a  Sa- 
viour, which  is  Christ  the  Lord. 

12  And  this  shall  he  a  sign 
unto  you ;  Ye  shall  find  the  babe 
wrapped  in  swaddling-clothes, 
lying  in  a  manger. 

13  And  suddenly  there  was 
with  the  angel  a  multitude  of 
the  heavenly  host  praising  God, 
and  saying, 

14  Glory  to  God  in  the  high- 


was  suitable  to  accompany  an  angelic 
visitant ;  a  splendor  which  indicated 
that  Jehovah  was  peculiarly  near, 
either  personally  or  by  the  agency 
of  the  angel.  [|  Sore  afraid  ;  greatly 
terrified.  Feelings  of  terror  would 
naturally  be  excited  by  such  an  ap- 
pearance. Compare  Judges  6  :  22 
13:22.    Dan.  10:7,  8. 

10.  To  all  people.  More  properly, 
to  all  the  people,  that  is,  to  the  whole 
Jewish  nation.  This  nation  was  ex- 
pecting the  Messiah.  The  news  of 
his  having  come  would  be  "  good 
tidings."  But  while  this  event  would 
be  a  cause  of  joy  to  the  Jewish  na- 
tion, as  being  a  fulfilment  of  promises 
made  to  them,  and  an  accomplishing 
of  their  long-cherished  expectations,  it 
was  the  purpose  of  God,  that  ultimate- 
ly every  nation  on  earth  should  enjoy 
the  benefits  of  the  Messiah's  reign. 

11.  The  city  of  David.  See  on  v. 
4.  Compare  Matt.  2:5.  ||  Christ  the 
Lord;  Messiah,  the  Lordj  or,  the 
Lord  Messiah.  The  word  Messiah 
means  primarily  anointed  one  ;  and  as 
the  ceremony  of  anointing  was  used 
in  designating  kings  among  the  Jews, 
the  word  was  applied  to  kings.  T/ie 
King  whose  birth  was  now  announced, 
was  also  to  have  a  most  extensive  do- 
minion. He  was  to  be  "  Lord  of  all ;  " 
Acts  10:  36.  He  was  to  be  "  head 
over  all  things  to  the  church;"  Eph. 
1  :  22.  He  was  to  be  "  King  of  kings 
and  Lord  of  lords;"  Rev.  19  :  16. 

13.  Heavenly  host;  angels,  the 
heavenly  company.  Compare  Heb. 
12 :  22. 

14.  Glory ;  praise.     ||  Tn  the  high' 


22, 


LUKE. 


est,   and  on  earth  peace,  good 
will  toward  men. 

15  And  it  came  to  pass,  as 
the  angels  were  gone  away  from 
them  into  heaven,  the  shepherds 
said  one  to  another,  Let  us  now 
go  even  unto  Bethlehem,  and 
see  this  thing  which  is  come  to 
pass,  which  the  Lord  hath  made 
known  unto  us. 

16  And  they  came  with  haste, 
and  found  Mary  and  Joseph, 
and  the  babe  lying  in  a  manger. 

17  And  when  they  had  seen 
it,  they  made  known  abroad  the 
saying  which  was  told  them  con- 
cerning this  child. 

18  And  all  they  that  heard  it, 


est;  on  high,  in  the  high  heavens; 
or,  in  accordance  with  a  manner  of 
speaking  prevalent  at  that  time,  the 
highest,  the  third  heaven.  See  2  Cor. 
12 :  2.  The  word  heaven  was  applied 
to  the  region  above  the  surface  of  the 
earth.  The  region  of  the  air  was 
called  the  first,  or  lowest  heaven  j 
the  region  which  the  heavenly  bodies 
appear  to  occupy,  the  second ;  and 
the  region  beyond  the  visible  firma- 
ment, was  called  the  highest,  or  third 
heaven,  as  being  the  abode  of  God, 
of  angels,  and  of  the  spirits  of  the 
just.  II  Peace.  This  word,  in  the 
Scriptures,  conveys  very  often  the 
general  idea  of  happiness,  good  of 
every  sort,  particularly  spiritual  good. 
The  birth  of  the  Messiah  was  a  pledge 
of  true  bliss  to  be  enjoyed  on  earth. 
II  Good  icill ;  the  favor  of  God.  The 
amount  of  the  angels'  doxology  is, 
Glory  be  to  God  on  high  !  Happiness 
will  now  bless  the  earth.  God  is 
propitious  to  men. 

Reflection.  How  deep  an  inter- 
est did  angels  manifest  in  the  coming 
of  Jesus  Christ!  And  can  ice  put 
too  high  an  estimate  on  the  blessings 
of  the  gospel,  or  too  ardently  seek 
those   blessings  ?      Compare    I    Pet. 


wondered  at  those  things  which 
were  told  them  by  the  shepherds. 

19  But  Mary  kept  all  these 
things,  and  pondered  them  in 
her  heart. 

20  And  the  shepherds  re- 
turned, glorifying  and  praising 
God  for  all  the  things  that  they 
had  heard  and  seen,  as  it  was 
told  unto  them. 

21  And  v/hen  eight  days 
were  accomplished  for  the  cir- 
cumcising of  the  child,  his  name 
was  called  JESUS,  which  was 
so  named  of  the  angel  before  he 
was  conceived  in  the  womb. 

22  And  when  the  days  of  her 
purification  according  to  the  law 


1 :  12.  Luke  15 :  7, 10.  What  power 
could  the  most  exalted  earthly  great- 
ness, or  enjoyment,  have  in  calling 
forth  from  angels  expressions  of  ad- 
miration and  delight.?  Let  us,  like 
angels,  prize  heavenly  good. 

19.   Kept;  laid  up  in  mind. 

2L   Eight  day s^iiLC.    See  Gen.  17 
12.     Compare  Luke   1 :   59.      ||  His 
name  teas  called  Jesus,   &c.     Com- 
pare 1  :  31.  and  Matt.  1 :  21. 

22.  According  to  the  law  of  Moses. 
See  Lev.  12:  4.  ||  To  present  him  to 
the  Lord.  The  first-born  males  among 
the  Israelites,  both  of  man  and  of  beast, 
were  claimed  by  the  Lord  as  specially 
his,  to  be  devoted  to  his  service.  This 
arrangement  had  a  particular  refer- 
ence to  the  fact,  that  when  the  Israel- 
ites were  about  being  delivered  from 
Egypt,  the  first-born  among  the 
Egyptians  were  all  slain  by  the  special 
providence  of  God,  as  a  punishment 
on  Pharaoh  and  his  people.  The 
tribe  of  Levi  was  afterwards  specially 
set  apart  as  the  Lord's  property,  for 
attending  to  the  religious  service  of 
the  nation;  and  this  tribe  was  thus 
set  apart  instead  of  the  first-born 
males  of  all  the  people.  Still,  how- 
ever, in  order   to  keep  in   mind  the 


CHAPTER  IL 


23 


of  Moses  were  accomplished, 
they  brought  him  to  Jerusalem, 
to  present  him  to  the  Lord 

23  (As  it  is  written  in  the 
law  of  the  Lord,  Every  male 
that  openeth  the  womb  shall  be 
called  holy  to  the  Lord) ; 

24  And  to  offer  a  sacrifice 
according  to  that  which  is  said 
in  the  law  of  the  Lord,  A  pair 
of  turtle-doves,  or  two  young 
pigeons. 

25  And  behold,  there  was  a 
man  in  Jerusalem,  whose  name 
was  Simeon  ;  and  the  same  man 
was  just  and  devout,  waiting  for 
the  consolation  of  Israel  :  and 
the  Holy  Ghost  was  upon  him. 

26  And  it  was  revealed  unto 
him  by  the  Holy  Ghost,  that  he 

Lord's  claim  and  the  deliverance  from 
Egypt,  the  first-born  males  were 
brought  to  the  priest,  and  dedicated  to 
the  Lord.  They  were  then  redeemed 
from  the  service  implied  in  this  dedi- 
cation by  the  parents'  paying  five 
shekels.  The  dedication  to  God  had 
respect  to  being  set  apart  for  the  ex- 
ternal service  of  the  temple  ;  the  first- 
born, like  the  first-fruits  in  general, 
being  considered  peculiarly  valuable, 
and  suitable  to  be  given  up  to  God 
for  his  special  service.  Consult  Ex. 
13:  2, 11—16.  Num.  3  :  12,  13,  41. 
8 :  16.    18  :  15,  16. 

23.  In  the  law.  See  Exodus  13: 
2,12. 

24.  To  offer  a  sacrifice,  &c.  The 
law  of  Moses  required  on  such  occa- 
sions a  lamb  for  a  burnt-offering,  and 
a  young  pigeon,  or  a  turtle-dove,  for 
a  sin-offering.  But  in  case  of  pover- 
ty the  lamb  could  be  dispensed  with, 
and  two  turtle-doves,  or  two  young 
pigeons,  might  be  offered.  See  Lev. 
12  :  6,  8.  It  would  seem,  by  the 
statement  of  Luke,  that  Joseph  and 
Mary  availed  themselves  of  the  privi- 
lege allowed  to  the  poor.  They  were 
in  humble  circumstances,  and  they 
acted  accordingly. 


'  should  not  see  death,  before  he 
had  seen  the  Lord's  Christ. 

7  And  he  came  by  the  Spirit 


Q- 


into  the  temple ;  and  when  the 
parents  brought  in  the  child  Je- 
sus, to  do  for  him  after  the  cus- 
tom of  the  law, 

28  Then  took  he  him  up  in 
his  arms,  and  blessed  God,  and 
said, 

29  Lord,  now  lettest  thou 
thy  servant  depart  in  peace, 
according  to  thy  word  : 

30  For  mine  eyes  have  seen 
thy  salvation, 

31  Which  thou  hast  prepared 
before  the  face  of  all  people  ; 

32  A  light  to  lighten  the 
Gentiles,  and  the  glory  of  thy 
people  Israel. 


25.  Just  and  devout;  upright  and 
pious.  II  The  consolation  of  Isi-ael; 
the  Messiah,  him  who  was  to  bring 
consolation  and  aid  to  the  people  of 
God.  Compare  1  :  68—79.  ||  The 
Holy  Ghost  loas  upon  him.     See  1  :  41. 

26.  See  death;  experience  death, 
die.  II  The  Lord's  Christ ;  the  Lord's 
anointed  one,  or  Messiah  ;  the  King 
whom  the  Lord  had  promised  to  send 
to  his  people.  See  Introductory 
Explanations,  in  the  first  volume 
of  this  work,  pp.  xiii.  xiv. 

27.  By  the  Spirit;  under  the  gui- 
dance and  influence  of  the  Holy 
Spirit.  II  .^ftcr  the  ciistom  of  the  law. 
See  on  v.  22. 

29.  Thy  word.     Compare  v.  26. 

30.  Thy  salvation  ;  him  whom  thou 
hast  sent  as  a  Saviour,  a  Deliverer. 

32.  To  lighten  the  Gentiles  ;  to  be 
stow  on  the  Gentiles  the  light  of  di- 
vine knowledge.  ||  The  glory  of  thy 
people  Israel;  the  one  who  should 
secure  to  Israel  distinguished  honor. 
Thus  both  to  Gentiles  and  to  Jews 
was  the  Messiah  to  prove  a  signal 
blessing.  From  him  divine  knowl- 
edge and  salvation  would  proceed 
over  the  Gentile  world ;  and  by  his 
means  the  Jewish  nation  would  have 


34 


LUKE. 


33  And  Joseph  and  his  moth- 
er marvelled  at  those  things 
which  were  spoken  of  him. 

34  And  Simeon  blessed  them, 
and  said  unto  Mary  his  mother, 
Behold,  this  child  is  set  for  the 
fall  and  rising  again  of  many  in 
Israel ;  and  for  a  sign  which 
shall  be  spoken  against 

35  (Yeek,  a  sword  shall  pierce 


the  distinguished  honor  of  taking  the 
lead  in  matters  pertaining  to  men's 
spiritual  welfare.  From  among  the 
Jews  was  to  come  the  world's  spiritu- 
al Deliverer.     Compare  Is.  42  :  6. 

34.  The  fall;  the  ruin.  ||  Rising 
again;  salvation,  elevation  to  bliss. 
Jesus  came  to  save  men.  But  the 
actual  consequence  of  his  coming 
would  be,  that  many,  by  rejecting 
him,  would  fall  into  ruin;  while  ma- 
ny, on  the  other  hand,  by  becoming 
his  followers,  would  be  raised  to  con- 
summate bliss.  Compare  1  Cor.  1 :  18. 
2  Cor.  2  :  15, 16.  ||  A  sign  ;  a  person 
commissioned  by  the  Lord,  and  whose 
character  and  acts  would  furnish  sig- 
nal evidence  of  having  been  sent  from 
God.  II  Spoken  against;  disobeyed 
and  contemned.  And  thus  the  event 
proved.  Jesus  furnished  the  most 
appropriate  signs  of  having  been  sent 
from  God ;  yet  he  was  contemned 
and  rejected.     Compare  Heb.  12:  3. 

35.  Ji  sword  shall  pierce,  &c. ;  thou 
thyself  shalt  experience  keen  anguish 
of  soul.  The  indignities  heaped  on 
Jesus,  and  the  closing  scenes  of  his 
life,  must  have  occasioned  unspeak- 
able anguish  to  his  mother.  ||  The 
thoughts  of  many  hearts,  &c. ;  that 
the  inward  purposes,  or  the  real 
characters,  of  many  maybe  disclosed. 
The  Messiah  did  accordingly  bring 
to  light  the  real  characters  of  men  : 
the  truly  pious  among  the  Jews  be- 
came known  and  acknowledged  as 
such ;  the  hypocritical  and  ungodly 
were  exposed  as  such,  however  sol- 
emn the  professions  which  they  had 
made,  and  however  highly  they  had 
been  esteemed  for  piety  by  some 


through  thy  own  soul  also) ;  that 
the  thoughts  of  many  hearts  may 
be  revealed. 

36  And  there  was  one  Anna, 
a  prophetess,  the  daughter  of 
Phanuel,  of  the  tribe  of  Aser  : 
she  was  of  a  great  age,  and  had 
lived  with  a  husband  seven  years 
from  her  virginity ; 

37  And  she  was  a  widow  of 


36.  A  prophetess.  In  what  sense 
Anna  was  a  prophetess,  cannot  be  de- 
cided. The  word  may  signify  a  per-  ^^ 
son  singularly  devoted  to  God,  and 
remarkably  sharing  in  his  favor.  It 
may  also  signify  a  person  to  whom 
divine  communications  were  made, 
and  who  delivered  those  communica- 
tions under  a  divine  influence.  In 
the  present  instance,  there  would 
seem  to  have  been  made  to  Anna  an 
extraordinary  disclosure  from  the 
Lord  respecting  the  child  Jesus ;  and 
under  a  divine  influence  she  ex- 
pressed the  thoughts  which  were 
occupying  her  mind.  Thus  she  might 
be  said  to  have  prophesied,  as  Zacna- 
rias  did  in  1 :  67,  &c.  ||  Of  the  tribe 
of  Aser  ;  that  is,  Asher,  one  of  Jacob's 
sons,  after  whom  a  tribe  of  Israel  was 
named.  See  Gen.  49  :  20.  Deut. 
33:  24.  Though,  in  the  time  of 
Christ,  the  distinction  into  tribes  was 
not  throughpat  observed,  yet  indi- 
vidual families  and  persons  retained 
the    knowledge     »f    their     descent. 

II  Seven  years  from  her  virginity  ;  sev- 
en years  from  the  time  of  her  being 
married. 

37.  A  widow  of  about  fourscore  and 
four  years.  She  was  eighty-four 
years  of  age  ;  not  that  she  had  been 
a  widow  so  many  years.  ||  Departed 
not,  &c.  The  idea  is,  she  was  assidu- 
ous in  attending  on  all  the  religious 
services  of  the  temple,  so  that,  as  it 
were,  the  temple  was  her  home. 
II  Fastings  and  prayers ;  doubtless, 
private  fastings  and  prayers,  as  well 
as  those  prescribed  by  the  Jewish 
law.  WMght  and  day;  continually. 
Compare  Acts  26  :  7.     The   descrip- 


CHAPTER    II. 


25 


about  fourscore  and  four  years, 
which  departed  not  from  the 
temple,  but  served  God  with  fast- 
ings and  prayers  night  and  day. 
3S  And  she,  coming  in  that 
instant,  gave  thanks  likewise 
unto  the  Lord,  and  spake  of  him 
to  all  them  that  looked  for  re- 
demption in  Jerusalem. 

39  And  when  they  had  per- 
formed all  things  according  to 
the  law  of  the  Lord,  they  re- 
turned into  Galilee,  to  their  own 
city  Nazareth. 

40  And  the  child  grew,  and 
waxed  strong  in  spirit,  filled  with 
wisdom  ;  and  the  grace  of  God 
was  upon  him. 

41  Now  his  parents  went  to 


lion  given  of  this  aged  widow  shows 
that  she  was  regarded  as  a  singularly 
pious  person. 

39.  They  returned  into  Galilee. 
Luke  here  passes  over  the  interval 
which  had  been  spent  in  Egypt.  As 
an  instance  of  similar  omission,  com- 
pare Acts  9  :  26  with  Gal.  1 :  17,  18. 
For  an  account  of  what  occurred  be- 
tween Jesus  being  presented  to  the 
Lord  in  the  temple  and  the  settlement 
in  Nazareth,  see  Matt.  2d  chapter. 

40.  The  child  grew,  &c.  See  1 :  80. 
11  FilUd  icith  wisdom;  knowledge  of 
divine  things.  1|  The  grace  of  God; 
the  favor  of  God. 

41.  The  feast  of  the  passover.  See 
on  Matt.  26  :  2.  This  was  one  of  the 
three  festivals,  at  which  all  the  adult 
males  of  the  Jews  were  required  to 
go  up  to  Jerusalem.  See  Ex.  23  :  14 
—17.  34  :  23.  Deut.  16  :  16.  Though 
fcmales  were  not  commanded  to  at- 
tend, yet  they  often  went,  particularly 
at  the  celebration  of  the  passover. 

42.  Twelve  years  old.  This  was 
the  age  at  which  the  Jews  began 
more  seriously  to  initiate  their  chil- 
dren into  the  knowledge  and  practice 
of  their  religious  observances. 

43.  Kneio  not   of  it.     This  might 
vor.    II.  3 


Jerusalem  every  year  at  the  feast 
of  the  passover. 

42  And  when  he  was  twelve 
years  old,  they  went  up  to  Jeru- 
salem, after  the  custom  of  tho 
feast. 

43  And  when  they  had  ful- 
filled the  days,  as  they  returned, 
the  child  Jesus  tarried  behind 
in  Jerusalem ;  and  Joseph  and 
his  mother  knew  not  of  it. 

44  But  they,  supposing  him 
to  have  been  in  the  company, 
went  a  day's  journey ;  and  they 
sought  him  among  their  kinsfolk 
and  acquaintance. 

45  And  when  they  found  him 
not,  they  turned  back  again  to 
Jerusalem,  seeking  him. 


very  easily  happen.  When  the  peo- 
ple were  going  up  to  Jerusalem, 
on  occasion  of  the  great  festivals, 
and  when  tney  were  returning,  they 
went  in  large  companies.  The  chil- ' 
dren  of  such  companies  would  nat- 
urally associate  together,  without 
being  particularly  under  the  eye  of 
their  parents  ;  and  the  older  members 
of  a  company  would  also  associate" 
together  for  conversation  and  mutual 
assistance.  It  would  be  taken  for 
granted  that  the  children  were  some- 
where in  the  company.  But,  after 
having  traA-'elled  as  far  as  they  intend- 
ed to,  one  day,  and  making  a  halt  for 
taking  refreshment  and  spending  the 
night,  the  members  of  each  family 
would  then  collect  together,  and  the 
children  would  be  sought  for. 

44.  A  day's  journey.  This  term  is 
sometimes  used  to  signify  a  distance 
of  between  twenty  and  thirty  miles. 
But,  in  reference  to  such  a  travel- 
ling company,  or  caravan,  as  is  here 
spoken  of,  no  definite  number  of 
miles  is  intended.  It  only  refers  to 
their  having  travelled  on  their  home- 
ward journey  one  day,  the  distance 
being  more  or  less,  according  to  the 
circumstances  of  the  travellers. 


LUKE, 


46  And  it  came  to  pass,  that 
after  three  days  they  found  him 
in  the  temple,  sitting  in  the 
midst  of  the  doctors,  both  hear- 
ing them,  and  asking  them 
questions. 

47  And  all  that  heard  him 
were  astonished  at  his  under- 
standing and  answers. 

48  And  when  they  saw  him, 
they  were  amazed :  and  his 
mother  said  unto  him,  Son,  why 
hast  thou  thus  dealt  with  us? 
behold,  thy  father  and  I  have 
sought  thee  sorrowing. 

49  And  he  said  unto  them. 
How  is  it  that  ye  sought  me? 
wist  ye  not  that  I  must  be  about 
my  Father's  business  ? 


46.  After  three  days;  that  is,  ac- 
cording to  the  Jewish  mode  of  speak- 
ing, on  the  third  day.  Compare  Matt. 
^27  :  03,  64.  The  first  day  Vv'as  spent  in 
travelHng  towards  Nazareth ;  the  sec- 
ond, in  reluming  to  Jerusalem;  and 
on  the  third,  he  was  found.  1|  In  the 
temple ;  in  some  court  attached  to 
the  temple,  where  the  Jewish  teach- 
ers gave  instruction.  |]  In  the  midst ; 
among,  j]  Doctors  ;  Jewish  teachers 
of  the  Mosaic  law  and  of  the  tradi- 
tions. II  Asking  them  questions.  It 
was  the  practice  of  the  Jewish  teach- 
ers both  to  propose  questions  to  their 
hearers  and  to  receive  questions  from 
them. 

49.  Wist;  an  obsolete  word,  signi- 
fying knew.  II  About  my  Father's  busi- 
ness ;  the  business  for  which  my 
father,  God,  sent  me  into  the  world. 
The  place,  therefore,  where  the  work 
of  instruction  in  his  law  was  per- 
formed, was  a  suitable  place  for  Jesus. 
A  different  rendering  of  the  original 
may  be  given,  according  to  which  Je- 
sus would  be  represented  as  saying. 
Knew  ye  not  that  I  ought  to  be  at  my 
Father's  ?  that  is,  at  my  Father's 
house.  Why  should  you  go  to  vari- 
ous places,  seeking  me  ?  Where 
sJionld  a   son   l)e  found  but  at  Ijis  fa- 


50  And  they  understood  not 
the  saying  which  he  spake  unto 
them. 

51  And  he  went  down  with 
them,  and  came  to  Nazareth, 
and  was  subject  unto  them  :  but 
his  mother  kept  all  these  say- 
ings in  her  heart. 

52  And  Jesus  increased  in 
wisdom  and  stature,  and  in  fa- 
vor with  God  and  man. 

CHAPTER  HI. 

NOW  in  the  fifteenth  year  of 
the  reign  of  Tiberius  Ce- 
sar, Pontius  Pilate  being  gov- 
ernor of  Judea,  and  Herod  be- 
ing tetrarch  of  Galilee,  and  his 
brother  Philip  tetrarch  of  Iturea 


ther' s.'  The  temple  was  the  house  of 
God. 

50.  They  understood  not;  entered 
not  fully  into  his  meaning.  Even 
Joseph  and  Mary  had  not  a  complete 
view  of  the  nature  of  the  object  for 
which  Jesus  was  born.  They,  doubt- 
less, like  many  others  of  the  nation, 
needed  both  a  correction  and  an  en- 
largement of  their  views  respecting 
the  Messiah,  in  various  respects. 

52.    Compare  v.  40. 

Hints  for  Rkflection.  How 
worthy  of  imitation  is  the  example 
set  by  Jesus,  as  above  related  !  ] . 
He  felt  a  deep  interest  in  religious  in- 
struction. His  early  years  were  oc- 
cupied about  the  Scriptures.  2.  He 
was  an  obedient  son.  He  furnished 
an  example  of  filial  duty,  as  well  as 
of  excellence  in  every  other  respect. 
How  lovely  is  the  spirit  of  obedictico 
to  parents,  and  of  prompt,  cheenui 
compliance  with  their  wishes  !  Com 
pare  fifth  commandment,  Ex.  20  :  12 

CHAPTER  m. 

1.  Tiberius  Cesar  ;  the  emperor  of 
Rome,  to  whose  power  the  Jews  were 
in  subjection.  See  Introductobv  Ex- 
planations, in  the  first  volume,  page 
xiv.   II.     II  Pontius   Pilate.  Sic.     See 


CHAPTER  HI. 


27 


and  of  the  region  of  Trachoni 
lis,  and  I^ysanias  the  tetrarch  of 
Abilene, 

2  Annas  and  Caiaphas  being 
the  high  priests,  the  word  of 
God  came  unto  John  the  son  of 
Zacharias  in  the  wilderness. 

3  And  he  came  into  all  the 
country  about  Jordan,  preach- 
ing the  baptism  of  repentance, 
for  the  remission  of  sins  ; 

4  As  it  is  written  in  the  book 
of  the  words  of  Esaias  the 
prophit,  saying,  The  voice  of 
one  trying  in  the  wilderness, 
Prej.rire  ye  the  way  of  the  Lord, 
mak(;  his  paths  straight. 

5  Every  valley  shall  be  filled, 
and   every    mountain    and   hill 


on  Matt.  27  :  2.  ||  Herod,  &c.  See 
on  Matt.  ]4  :  1.  jj  Iturea — Trachoni- 
tis.  These  were  sections  of  the 
country  east  of  the  Jordan.  They 
lay  towards  the  north  of  that  region, 
jj  jlhilene.  The  most  northerly  part 
of  the  region  just  mentioned,  lying 
Ii'gher  up  than  the  sources  of  the 
J  )rdan.  Little  is  known  of  Lysa- 
nias,  who  governed  Abilene  at  the 
time  here  spoken  of,  there  being  no 
l«artieular  mention  of  that  tract  in  the 
civil  historians  till  several  years  after 
the  time  of  which  Luke  here  speaks. 
2.  Annas  and  Caiaphas  being  the 
higk  priests.  Among  the  Jews  there 
was  but  one  high  priest  at  a  time. 
At  the  time  here  spoken  of,  Caiaphas 
was  the  high  priest.  Annas,  his 
tather-in-Iaw,  had  been  in  that  office, 
but  had  been  deposed  by  the  Roman 
governor  ;  and  as  many  as  three  oth- 
ers had  borne  the  same  office  before 
it  was  committed  to  Caiaphas.  But 
Annas  is  believed  to  have  been  Cai- 
aphas's  assistant,  or  the  vice-high 
priest,  and  thus  to  have  been  entitled 
to  the  appellation  here  given  him. 
The  office  of  vice-high  priest  was  one 
of  much  consequence  ;  and,  in  addi- 
tion to  the  importance  of  tlie  office, 


shall  be  brought  low ;  and  the 
crooked  shall  be  made  straight, 
and  the  rough  ways  shall  he 
made  smooth ; 

6  And  all  flesh  shall  see  the 
salvation  of  God. 

7  Then  said  he  to  the  multi- 
tude that  came  forth  to  be  bap- 
tized of  him,  O  generation  of 
vipers,  who  hath  warned  you  to 
flee  from  the  wrath  to  come  ? 

8  Bring  forth  therefore  fruits 
worthy  of  repentance,  and  be- 
gin not  to  say  within  yourselves, 
We  have  Abraham  to  our  father  : 
for  I  say  unto  you,  that  God  is 
able  of  these  stones  to  raise  up 
children  unto  Abraham. 

9  And  now   also  the  axe  is 


Annas  was  a  man  of  extensive  influ- 
ence. See  on  Matt.  26 :  57.  ||  The 
icord  of  God;  a  divine  communica- 
tion. Compare  Jer.  1  :  2.  Ezek.  1  : 
3.     11  Wilderness.    See  on  Matt.  3:1. 

Notice.  The  particularity  of  the 
evangelist  in  mentioning  names,  and 
dates,  and  places,  is  a  stronp-  proof  of 
the  truth  of  his  account.  If  he  had 
been  writing  a  false  narrative,  pre- 
tending it  to  be  true,  he  thus  fur- 
nished very  ample  and  satisfactory 
means  by  which  his  statements  could 
be  proved  untrue,  by  their  not  corre- 
sponding to  the  known  history  and 
geography  of  the  country.  But  be- 
tween such  statements  in  the  Bible, 
and  the  history  of  the  times  and 
places  given  by  other  writers,  there 
is  a  most  pleasing  harmony. 

3.    Compare  Matt.  3  :  5,  6. 

4 — 6.  Examine  the  note  on  Matt. 
3  :  3.  The  sixth  verse,  explained  in 
reference  to  the  Messiah,  conveys  the 
idea  that  the  spiritual  deliverance, 
which  God  was  about  to  effect,  would 
be  universally  known,  and  would  be 
very  extensively  enjoyed. 

7—9.     See    on     Matt.     3:   7—10 


28 


LUKE. 


laid  unto  the  root  of  the  trees: 
every  tree  therefore  which 
bringeth  not  forth  good  fruit,  is 
hewn  down,  and  cast  into  the 
fire. 

10  And  the  people  asked  him, 
saying,  What  shall  we  do  then? 

11  He   answereth    and  saith 

Luke  represents  the  Saviour,  in  gen- 
eral terms,  as  addressing  the  lan- 
guage of  these  verses  to  "  the  multi- 
tude;" while  Matthew  relates  that 
they  were  particularly  addressed  to 
the  Pharisees  and  Sadducees.  These 
men  were  a  part  of  the  multitude ; 
and  while  the  words  were  spoken  in 
the  hearing  of  all,  they  were  specially 
directed  to  the  Pharisees  and  Saddu- 
cees. 

]  0.  IVhat  shall  we  do  then  ?  That 
is,  What  shall  we  do  as  manifesting 
the  genuineness  of  our  professed  re- 
pentance ?  John  had  enjoined, "  Bring 
forth  fruits  worthy  of  repentance  ;" 
that  is.  Amend  your  lives,  enter  upon 
such  a  course  of  conduct  as  will  prove 
you  to  have  become  good  men.  It 
was  to  this  injunction  that  the  ques- 
tion stated  in  this  verse  had  reference  ; 
and  the  inquiry  amounted  to  this  — 
What  are  the  fruits  worthy  of  repent- 
ance .'  TAe^copZe  here  mentioned  are 
the  same  as  are  meant  by  the  multi- 
tude in  the  seventh  verse;  and  by 
comparing  Matt.  3  :  7,  it  appears  that 
the  Pharisees  and  Sadducees  were 
particularly  addressed. 

11.  He  ansicereth.  The  answer  of 
John  had  in  view  the  same  thoughts 
which  prompted  the  question  above 
stated.  He  wished  to  show  his  hear- 
ers in  what  manner  the  amendment 
of  heart  and  life,  expressed  by  the 
word  repentance^  would  be  shown.  In 
his  answers,  both  in  this  verse  and 
the  following  ones,  he  had  respect 
to  the  well-known  characters  of  the 
different  classes  among  his  hearers, 
and  to  the  circumstances  and  tempta- 
tions peculiar  to  each  class.  Thus, 
with  much  practical  wisdom,  he  gave 
to  his  replies  such  a  directness  as 
that  they  could  not  be  misunderstood. 
II  Unto  them  ;  particularly  to  the  Phari- 


unto  them,  He  that  hath  two 
coats,  let  him  impart  to  him 
that  hath  none ;  and  he  that  hath 
meat,  let  him  do  likewise. 

12  Then  came  also  publi- 
cans to  be  baptized,  and  said 
unto  him,  Master,  what  shall  we 
do? 


sees  and  Sadducees.  These  men 
were  distinguished  by  a  self-seeking 
spirit,  and  a  disregard  to  the  necessi- 
ties of  others;  they  neglected  the  du- 
ties of  benevolence  and  charity,  to 
which  true  religion  always  prompts. 
See  Matt.  15  :  3—6.  23  :  14,  23,  25. 
Now,  in  replying  to  them,  he  enforced 
the  principle  that  repentance  would 
produce,  as  its  appropriate  fruits,  be- 
nevolence, a  kind  interest  in  the  wel- 
fare of  others,  and  an  administering 
to  their  necessities.  And,  clearly,  if 
a  Pharisee  should  begin  and  should 
continue  to  distinguish  himself  by  a 
deep  interest  in  the  welfare  of  others, 
by  searching  out  and  relieving  the 
distressed  according  to  his  ability, 
and  by  seeking  others'  happiness 
rather  than  his  own  aggrandizement, 
he  would  thus  give  appropriate  evi- 
dence of  having  a  new  disposition, 
and  of  having  entered  on  a  truly 
righteous  life.  Such  a  change  in  his 
principles  and  conduct  would  be  a 
very  suitable  manifestation  that  he 
had  complied  with  the  exhortation 
of  John.  Accordingly,  knowing  the 
characters  and  the  circumstances  of 
this  class,  John  enjoined  on  them  the 
duty  of  imparting  relief,  according  to 
their  ability,  to  their  needy  fellow- 
men.  Compare  Matt.  19:  21.  Mark 
10  :  21.  1  John  3:17.  4  :  20.  Not 
that  the  external  act  of  giving  to  the 
poor  had  any  peculiar  merit,  or  was 
in  itself  a  holy  act,  deserving  the  ap- 
probation of  God ;  but  that  such  a 
course  of  life  would  be  a  suitable  ex- 
hibition of  the  new,  holy  principle 
which  John  was  inculcating.  Com- 
pare 1  Cor.  13:  3. 

12.  Publicans.  See  Introducto- 
RY  Explanations,  in  the  first  volume, 
III.  5.  p.  xvii. 


CHAPTER  111. 


20 


13  And  he  said  unto  them, 
Exact  no  more  than  that  which 
is  appointed  you. 

14  And  the  soldiers  likewise 
demanded  of  him,  saying.  And 


13.  Exact ;  demand.  The  employ- 
ment in  which  publicans  were  en- 
gaged exposed  them  peculiarly  to  the 
practice  of  extortion  ;  and  this  prac- 
tice was  very  common  among  them. 
Adapting,  then,  his  reply  to  their 
circumstances  and  character,  John 
enjoined  on  them  an  equitable  dis- 
cliarge  of  their  office  as  an  appropriate 
fruit  of  repentance.  Since  publicans 
were  distinguished  by  extortion,  if  a 
publican  had  entered  on  a  life  of  re- 
pentance, that  is,  had  become  a  pious 
man,  his  integrity  in  performing  the 
publican's  office  would  be  a  fruit  of 
repentance,  and  would  prove  the  sin- 
cerity of  his  profession.  Other  exter- 
nal manifestations  of  piety  he  would, 
indeed,  have ;  but  however  many 
other  evidences  he  might  furnish,  if 
he  had  not  this,  he  would  not  have 
the  appropriate  one ;  and  all  others, 
without  this,  would  be  totally  value- 
less. 

14.  Soldiers.  Whether  these  sol- 
diers were  Jews  in  the  employ  of  the 
Romans,  or  in  the  employ  of  Herod, 
the  tetrarch  of  Galilee,  it  is  impossi- 
ble to  decide.  In  replying  to  their 
inquiry,  John  adapted  his  instructions 
to  the  sins  and  temptations  incident 
to  their  condition,  and  showed  by  what 
course  of  conduct,  in  their  station, 
they  might  give  evidence  of  hearty 
amendment.  ||  Do  violence,  &e.  In- 
dulge not  the  disposition  to  treat  any 
one  violently,  either  by  words  or 
actions,  by  terrifying  and  harassing  ; 
indulge  not  an  overbearing,  oppres- 
sive spirit.  To  the  indulgence  of 
such  a  spirit  a  soldier  would  be  pe- 
culiarly exposed.  |1  JVeither  accuse 
any  falsely.  Reference  is  made  to 
opportunities  which  soldiers  had  of 
obtaining  money,  either  by  threats  of 
accusation,  or  by  falsely  accusing, 
j]  Be  content  with  your  toages.  Soldiers 
would  be  very  liable  to  a  discontented 
epirit  as   to   their   wages,   especially 


what  shall  we  do  '?  And  he  said 
unto  them,  Do  violence  to  no 
man,  neither  accuse  ani/  false- 
ly; and    be   content  with    your 

wages. 

when  not  in  actual  service.  This 
discontented  spirit  would  lead,  not 
only  to  complaints,  but  also  to  dis- 
honest methods  of  gain.  But  if  they 
would  be  truly  pious,  and  "  bring 
forth  fruits  worthy  of  repentance," 
they  must  desist  from  all  the  sins  to 
which  they  were  exposed,  and  culti- 
vate the  opposite  holy  traits  of  charac- 
ter. It  might  well  be  taken  for  grant- 
ed, that,  if  they  desisted  from  the  sins 
to  which  they  were  peculiarly  exposed, 
they  would  renounce  all  other  sins, 
and  act  from  right  motives. 

The  amount,  then,  of  John's  reply 
to  the  question.  What  shall  we  do  as 
exhibiting  the  fruits  of  repentance  ?  is, 
Abandon  your  sins,  and  lead  a  right- 
eous life.  And  this  general  injunc- 
tion he  applied  to  the  different  cir- 
cumstances of  the  respective  classes 
among  his  bearers. 

Suggestion.  The  question  is  some- 
times raised,  whether  or  not  John 
forbade  the  military  profession  and  the 
practice  of  war.  The  truth  is,  he  ex- 
pressed no  opinion  on  that  question, 
it  not  being  pertinent  to  the  occasion- 
He  enjoined  on  all  the  general  duty 
of  repentance  ;  and  explained  what 
would  be  the  appropriate  fruits  of  re- 
pentance in  the  different  classes  of 
his  hearers.  If  any  of  his  hearers 
should  be  convinced  that  their  em- 
ployment necessarily  involved  feel- 
ings and  practices  utterly  at  variance 
with  his  directions,  so  that  they  could 
not,  with  a  good  conscience,  continue 
in  their  employment,  the  path  of  duty 
was  then  plain  for  those  persons. 
They  must  on  no  account  violate 
the  great  principles  which  he  had  en- 
joined ;  and  if  it  were  impossible  for 
them  to  continue  in  their  employ- 
ments without  violating  those  princi- 
ples, they  ought  to  obey  the  dictate 
of  enlightened  conscience.  For  in- 
stance, if  they  could  not  be  soldiera 


50 


LUKE. 


15  And  as  the  people  were 
in  expectation,  and  all  men 
mused  in  their  hearts  of  John, 
whether  he  were  the  Christ,  or 
not; 

16  John  answered,  saying  un- 
to them  all,  I  indeed  baptize  you 
with  water;  but  one  mightier 
than  I  cometh,  the  latchet  of 
whose  shoes  I  am  not  worthy  to 
unloose :  he  shall  baptize  you 
with  the  Holy  Ghost,  and  with 
tire : 

17  Whose  fan  is  in  his  hand, 
and  he  will  thoroughly  purge  his 
floor,  and  will  gather  the  wheat 
into  his  garner  ;  but  the  chaff 
he  will  burn  with  fire  unquench- 
able. 

18  And  many  other  things 
in  his  exhortation  preached  he 
unto  the  people. 


without  doing  violence,  &c.,  let  con- 
science then  be  heard  as  suggesting 
a  change  in  their  occupation.  This, 
however,  it  was  their  duty,  not  his, 
to  settle. 

It  is  in  this  same  way  that  the 
word  of  God  directs  us  in  respect 
to  the  propriety,  or  the  impropriety, 
of  various  occupations  and  prac- 
tices. Instead  of  passing  sentence 
on  particular  employments,  or  civil 
arrangements,  or  modes  of  life,  it 
lays  down  the  fundamental  princi- 
ples or  morality  and  religion,  which 
are  applicable  to  every  human  being, 
whatever  be  his  age,  his  employment, 
his  engagements,  or  connections. 
Those  fundamental  principles  he  must 
obey,  or  he  will  forfeit  the  favor  of 
God.  His  circumstances,  or  engage- 
ments, will  not  be  accepted  as  an  ex- 
cuse for  the  cherishing  of  feelings 
which  are  at  variance  with  those 
principles.  And  his  own  conscience 
must  decide  whether  he  can,  or 
cannot,  continue  in  any  particular 
line  of  life,  consistently  with  those 
principles.     If  he  chooses  to  proceed 


19  But  Herod  the  tetrarch, 
being  reproved  by  him  for  Hero- 
dias  his  brother  Philip's  wife, 
and  for  all  the  evils  which  Herod 
had  done, 

20  Added  yet  this  above  all, 
that  he  shut  up  John  in  pris- 
on. 

21  Now,  when  all  the  people 
were  baptized,  it  came  to  pass, 
that  Jesus  also  being  baptized, 
and  praying,  the  heaven  was 
opened, 

22  And  the  Holy  Ghost  de- 
scended in  a  bodily  shape  like 
a  dove  upon  him,  and  a  voice 
came  from  heaven,  which  said. 
Thou  art  my  beloved  Son ;  in 
thee  I  am  well  pleased. 

23  And  Jesus  himself  began 
to  be  about  thirty  years  of  age, 
being  (as  was  supposed)  the  son 


in  any  given  course,  regardless  of 
this  question  and  of  the  claims  of 
conscience,  it  is  at  his  peril.  If  he 
chooses  knowingly  to  resist  con- 
science, it  is  at  his  peril.  On  this 
subject,  however,  one  man  cannot  be 
another's  judge.  To  conscience,  en- 
lightened by  the  Scriptures,  and  to 
the  Lord  of  conscience,  each  must  be 
left. 

15.  In  expectation ;  waiting  for 
something  to  occur,  that  might  decide 
whether  John  was  the  Messiah  or  not. 
I!  Mused;  reflected.  1|  The  Christ; 
the  Messiah. 

16,  17.    Compare  Matt.  3  :  11,  12. 

18.  Many  other  things,  &c.  This 
verse  plainly  shows  that  the  evange- 
lists have  preserved  only  some  ab- 
stracts of  John's  instructions ;  enough 
to  let  us  know  the  topics  and  the 
manner  of  his  teaching. 

19,  20.  Compare  Matt.  14:  3—5 
Mark  6  :  17—20. 

21,  22.    Compare  Matt.  3 :  13-17 
Markl:  9—11. 
23 — 38.     ,^s  icas  sitpposed  ;  ticcord 


CHAPTER  III. 


31 


of  Joseph,  which  was  the  son  of 
Heli, 

24  Which  was  the  son  of 
Matthat,  which  was  the  son  of 
Levi,  which  was  the  son  of  Mel- 
chi,  which  was  the  son  of  Janna, 
which  was  the  son  of  Joseph, 

25  Which  was  the  son  of 
Mattathias,  which  was  the  son 
of  Amos,  which  was  the  son  of 
Nauin,  which  was  the  son  of  Es- 
li,  wliich  was  the  son  of  Nagge, 

26  Which  was  the  son  of  Ma- 
ath,  which  was  the  son  of  Matta- 
thias, which  was  the  son  of  Semei, 
which  was  the  son  of  Joseph, 
which  was  the  son  of  Juda, 

27  Which  was  the  son  of  Jo- 
anna, which  was  the  son  of  Rhe- 
sa,  whicli  was  the  son  of  Zorob- 
abel,  which  was  the  son  of  Sa- 
lathiel,  which  was  the  son  of 
Neri, 

28  Which  was  the  son  of 
Melchi,  which  was  the  son  of  Ad- 
di,  which  was  the  son  of  Cosam, 
which  was  the  son  of  Elmodam, 
which  was  the  son  of  Er, 

29  Which  was  the  son  of 
Jose,  which  was  the  son  of  Elie- 
zer,  which  was  the  son  of  Jorim, 
which  was  the  son  of  Matthat, 
which  was  the  son  of  Levi, 

30  Which  was  the  son  of 
Simeon,  which  was  the  son  of 
Juda,  which  was  the  son  of  Jo- 


ing  to  common  opinion.  Allusion 
is  here  tacitly  made  to  the  miraculous 
conception  of  Jesus.  See  1  :  35.  In 
respect  to  the  genealogy  recorded  in 
these  verses,  examine  the  notes  on 
Matthew  1  :  1—16.  It  should  here 
be  stated,  that  the  genealogy,  as  pre- 
sented by  Luke,  commences  with 
Jesus,  and  goes  up  as  far  as  to  Adam. 
Matthew's  list  of  names  commences 


seph,  which  was  the  son  of 
Jonan,  which  was  the  son  of 
Eliakim, 

31  Which  was  the  son  of  Me- 
lea,  which  was  #Ae  50/2  of  Menan, 
which  was  the  son  of  Mattatha, 
which  was  the  son  of  Nathan, 
which  was  the  son  of  David, 

32  Which  was  the  son  of 
Jesse,  which  was  the  son  of 
Obed,  which  was  the  son  of 
Booz,  which  was  the  son  of  Sal- 
mon, which  was  the  son  of 
Naasson, 

33  Which  was  the  son  of 
Aminadab,  which  was  the  son 
of  Aram,  which  was  the  son  of 
Esrom,  which  was  the  son  of 
Phares,  which  was  the  son  of 
Juda, 

34  Which  was  tJie  son  of  Ja- 
cob, which  was  the  son  of  Isaac, 
which  was  the  son  of  A])raham, 
which  was  the  son  of  Thara, 
which  was  tJte  son  of  Nachor, 

35  Which  was  the  son  of  Sa- 
ruch,  which  was  the  son  of  Ra- 
gau,  which  was  the  son  of  Pha- 
lec,  which  was  the  son  of  Heber, 
which  was  the  son  of  Sala, 

36  Which  was  the  son  of 
Cainan,  which  was  the  son  of 
Arphaxad,  which  was  the  son  of 
Sera,  which  was  the  son  of  Noe, 
which  was  the  son  of  Lamech, 

37  Which  was  the  son  of  Ma- 


with  Abraham,  and  comes  down  to 
Jesus.  In  order,  then,  to  institute  a 
comparison,  the  latter  part  of  Luke's 
list  should  be  compared  with  the  for- 
mer part  of  Matthew's. 

36.  Which  tons  the  son  of  Cainan. 
By  comparing  the  genealogies  as  pre- 
served in  the  Old  Testament,  (Gen. 
10  :  24.  11  :  12.  1  Chron.  1  :  24)  it 
would  appear  that  the  name  Cainan 


3si 


LUKE. 


thusala,  which  vwis  the  son  of 
Enoch,  which  was  the  son  of 
Jared,  which  was  the  son  of  Ma- 
leleel,  which  was  the  son  of  Cai- 
nan, 

38  Which  was  the  son  of 
Enos,  which  was  the  son  of  Seth, 
which  was  the  son  of  Adam, 
which  was  the  son  of  God. 

CHAPTER   IV. 

AND  Jesus,  being  full  of  the 
Holy  Ghost,  returned  from 
Jordan,  and  was  led  by  the 
Spirit  into  the  wilderness, 

2  Being  forty  days  tempted 
of  the  devil.  And  in  those 
days  he  did  eat  nothing  :  and 
when  they  were  ended,  he  after- 
ward hungered. 

3  And  the  devil  said  unto 
him.  If  thou  be  the  Son  of  God, 
command  this  stone  that  it  be 
made  bread. 


is  here  superfluous,  and  that  Salah 
was  really  the  son  of  ArpJiaxad.  By 
some  cause  which  it  is  now  impossi- 
ble to  ascertain,  this  name  was  in- 
serted in  the  Greek  translation  of  the 
Old  Testament,  made  a  long  time  be- 
fore the  birth  of  Christ ;  and,  as  the 
Jews  held  that  translation  in  high 
esteem,  the  name  came  to  be  regarded 
as  properly  belonging  there.  As  its 
being  retained  was  a  matter  of  very 
little  interest,  and  affected  no  point 
of  doctrine,  or  history,  nor  any  moral 
precepts,  it  seems  to  have  been  hand- 
ed down,  without  being  questioned, 
among  the  other  names.  Luke  took 
from  that  translation,  or  from  a  docu- 
ment copied  out  of  that  translation, 
his  list  of  the  names  belonging  to 
those  very  ancient  times,  that  list,  as 
a  whole,  being  acknowledged  a  pub- 
lic, genuine  document.  In  order  to 
explain  how  the  name  could  have 
been  introduced  into  the  list  as  fur- 
nished by  the   Greek  translation   of 


4  And  Jesus  answered  him, 
saying,  It  is  written.  That  man 
shall  not  live  by  bread  alone,  but 
by  every  word  of  God. 

5  And  the  devil,  taking  him 
up  into  a  high  mountain,  showed 
unto  him  all  the  kingdoms  of 
the  world  in  a  moment  of  time. 

6  And  the  devil  said  unto 
him.  All  this  power  will  I  give 
thee,  and  the  glory  of  them  :  for 
that  is  delivered  unto  me,  and 
to  whomsoever  I  will,  I  give  it. 

7  If  thou,  therefore,  wilt 
worship  me,  all  shall  be  thine. 

8  And  Jesus  answered  and 
said  unto  him.  Get  thee  behind 
me,  Satan :  for  it  is  written, 
Thou  shalt  worship  the  Lord 
thy  God,  and  him  only  shalt  thou 
serve. 

9  And  he  brought  him  to  Je- 
rusalem, and  set  him  on  a  pin^ 
nacle   of  the   temple,   and  said 


the  Old  Testament,  it  has  been  sug- 
gested as  probable  that  Salah  had 
another  name ;  which  name,  being 
Cainan,  was  inserted  in  the  margin 
of  some  early  manuscripts,  and  was 
afterwards,  either  by  the  translator  or 
by  some  subsequent  copyist,  placed  in 
the  list  with  the  other  names.  Hav- 
ing been  once  inserted,  it  could  easily 
retain  its  place,  both  because  the 
matter  was  one  of  little  consequence 
in  itself,  and  because  reverence  for  the 
sacred  Scriptures  would  naturally  pre- 
vent a  person  from  removing  a  word. 
In  a  genealogy  of  Jesus  Christ,  which 
Luke  intended  to  give,  it  was  enough 
for  all  the  purposes  designed,  if,  from 
the  public  genealogies  preserved  and 
acknowledged  by  the  Jews,  he  could 
be  shown  to  have  descended  from 
David  and  from  Abraham. 

CHAPTER  IV. 
1—13.    See  on  Matt.  4  :  1—11. 


CHAPTER  IV. 


33 


unto  him,  If  thou  be  the  Son 
of  God,  cast  thyself  down  from 
hence  : 

10  For  it  is  written,  He  shall 
give  his  angels  charge  over  thee, 
to  keep  thee ; 

11  And  in  their  hands  they 
shall  bear  thee  up,  lest  at  any 
time  thou  dash  thy  foot  against 
a  stone. 

12  And  Jesus,  answering, 
said  unto  him,  It  is  said,  Thou 
shalt  not  tempt  the  Lord  thy 
God. 

13  And  when  the  devil  had 
ended  all  the  temptation,  he  de- 
parted from  him  for  a  season. 

14  And  Jesus  returned  in  the 
power  of  the  Spirit  into  Galilee  : 


14.  In  the  -power  of  the  Spirit ; 
strengthened  for  his  public  work  by 
the  Holy  Spirit,  and  guided  by  a  di- 
vine impulse. 

15.  Being  glorified  ;  honored, 
praised. 

16.  Jfazaretk.  See  on  Matt.  2  :  2^. 
1}  Siptagogue.  See  on  Matt.  4 :  23. 
11  Stood  up  for  to  read.  In  the  syna- 
gogues there  was  a  presiding  officer, 
by  whose  request,  or  permission,  any 
person,  thought  to  be  qualified,  might 
re^^d  the  Scriptures  in  public,  and 
speak  on  the  portion  which  had  been 
read.  The  reading  of  the  Scriptures 
was  performed  in  a  standing  posture. 

17.  Opened  the  book.  Books,  in  the 
tirre  of  Christ,  were  of  a  different 
shape  from  ours.  They  were  long 
pieces  of  parchment  or  paper,  some- 
what like  our  large  maps,  with  a  stick 
at  each  end,  around  which  they  could 
be  rolled  up.  Hence  a  word  corre- 
sponding to  our  word  roll  was  some- 
times used  to  express  a  book.  These 
rolls  were  written  on  the  inside.  The 
opening  of  them  was  the  unrolling  of 
them  ;  and  shutting,  or  closing  them, 
was  the  rollinar  of  them  up. 

38,  19.  See  Is.  61 :  1,  2.  Anointed 
me.     By  the  ceremony  of  anointing, 


and  there  went  out  a  fame  of 
him  through  all  the  region  round 
about. 

15  And  he  taught  in  their 
synagogues,  being  glorified  of 
all. 

16  And  he  came  to  Naza- 
reth, where  he  had  been  brought 
up  :  and,  as  his  custom  was,  he 
went  into  the  synagogue  on  the 
Sabbath-day,  and  stood  up  for 
to  read. 

17  And  there  was  delivered 
unto  him  the  book  of  the  prophet 
Esaias.  And  when  he  had 
opened  the  book,  he  found  the 
place  where  it  was  written, 

18  The  Spirit  of  the  Lord  is 
upon  me,  because  he  hath  an- 


priests,  kings,  and  prophets,  were 
designated  to  their  office.  See  Ex 
28:41.  40:  15.  1  Kings  19:16.  1 
Sam.  10  :  1.  Hence  the  terra  anoint 
might  be  used  metaphorically  to  ex- 
press the  circumstance  of  having  been 
divinely  appointed,  either  to  an  office 
in  general,  or  to  a  particular  duty 
connected  with  that  office.  ||  To 
preach  the  gospel.  The  correspond- 
ing language  in  Isaiah  is,  "  preach 
[proclaim]  good  tidings."  Our  Lord 
intended  to  convey  the  thought  that 
the  time,  so  long  expected,  had  now 
arrived,  the  time  for  announcing  that 
the  Messiah  had  come.  [[  Tlie  poor  ; 
those  who  are  in  lowly  and  afflicted 
circumstances,  and  whose  characters 
bear  a  resemblance  to  their  outward 
state,  in  their  being  mrek  and  submis- 
sive to  the  divine  will.  [[  Bruised; 
crushed,  oppressed.  Tlie  clause  to 
set  at  liberty  them  that  are  bruised,  ap- 
pears to  have  been  taken  from  Is.  58: 
6  —  to  let  the  oppressed  go  free .  To  the 
principal  quotation  there  was  thus 
added  a  clause  of  similar  import  from 
another  passage  of  the  same  writer. 
II  The  acceptable  year  of  the  Lord  ;  the 
time  when  the  Lord  will  be  peculiarly 
favorable.     The  year  of  jubilee   ap- 


*M 


LUKE. 


ointed  me  to  preacli  the  gospel 
to  the  poor ;  he  hath  sent  me 
to  heal  the  broken-hearted,  to 
preach  deliverance  to  the  cap- 
tives, and  recovering  of  sight  to 
the  blind,  to  set  at  liberty  them 
that  are  bruised, 

19  To  preach  the  acceptable 
ycjar  of  the  Lord, 

20  And  he  closed  the  book, 
and  he  gave  it  again  to  the  min- 
ister, and  sat  down.  And  the 
eyes  of  all  them  that  were  in  the 


pears  to  have  been  selected  as  an  im- 
age of  happy  times.  Every  fiftieth 
year  was  appointed  among  the  He- 
brews as  a  year  in  which  liberty 
should  be  proclaimed  throughout  the 
land ;  possessions  which  had  been 
sold  should  be  restored  ;  and  debts 
should  be  cancelled.  See  Lev.  25  : 
8 — 17.  In  this  language  of  the 
prophet,  we  have  a  prediction  of  most 
happy  times  that  were  to  come  ;  and, 
to  render  deeply  impressive  the 
thought  of  happy  times,  various 
classes  of  afflicted  persons  were  se- 
lected, to  whom  those  times  would 
bring  relief.  They  would  be  times 
of  joy  to  the  afflicted,  to  the  sorrow- 
ful, to  the  captive,  to  the  blind,  to  the 
oppressed  ;  to  say  all  in  one  word, 
those  times  would  be  one  continued 
year  of  jubilee.  This  annunciation 
of  a  blissful  period  to  come,  Jesus  ap- 
plied to  the  Messiah's  times,  which 
liad  then  commenced  ;  times  in  which 
divine  knowledge  was  to  be  spread 
abroad,  God  would  show  himself  mer- 
ciful to  men,  and  spiritual  deliverance 
would  be  enjoyed. 

20.  He  closed  the  hook  ;  he  rolled  it 
up.  See  on  v.  17.  ||  The  minister. 
This  word  does  not  here  mean  a 
preacher,  or  a  ruler  of  the  synagogue, 
but  a  person  who  was  employed  as  a 
servant  in  the  synagogue.  \\SatdoiDn. 
This  was  the  usual  posture  of  a 
teacher  among  the  Jews  when  ad- 
dressing the  persons  around  him. 
Conipare  2 :  46,  and  Matt.  5:1. 


synagogue     were    fastened     oi 
him. 

21  And  he  began  to  say  untr 
them,  This  day  is  this  scripture 
fulfilled  in  your  ears. 

22  And  all  bare  him  witness, 
and  wondered  at  the  gracious 
words  which  proceeded  out  of 
his  mouth.  And  they  said,  Is 
not  this  Joseph's  son  ? 

23  And  he  said  unto  them, 
Ye  will  surely  say  unto  me 
this    proverb,     Physician,    heal 

22.  Bare  him  witness  ;  bore  witness 
to  the  appropriateness  and  excellence 
of  his  address  ;  spoke  well  of  him» 
II  Gracious  words  ;  the  agreeable,  ex- 
cellent instructions  which  he  had 
given.  II  Is  not  this  Joseph's  son  ? 
The  reply  which  Jesus  made  to  this 
inquiry  shows  that  the  question  pro- 
ceeded from  an  unbelieving,  cavilling 
temper.  Though  the  people  were 
struck  with  the  divine  wisdom  and 
eloquence  of  Jesus,  and  though  some 
might  have  been  well  disposed,  yet 
in  general  they  could  not  believe  that 
one  whom  they  had  known  from  his 
childhood,  and  whose  family  had  oc- 
cupied no  distinguished  place,  could 
be  the  Messiah.  Compare  Matt.  13  : 
54—57.    Mark  6  :  1—4. 

23.  Physician,  heal  thyself.  A 
corhmon  saying  among  the  Jews ;  the 
purport  of  which  was,  Pursue  the 
same  course,  in  regard  to  your  own 
claims,  that  you  would  recommend 
to  another  person  making  similar 
claims;  give  us  such  evidence  as 
you  would  require  another  to  give  ; 
perform  among  us  such  miracles  as 
we  hear  that  you  have  wrought  in 
Capernaum,  if  you  wish  us  to  be- 
lieve that  you  are  the  Messiah.  Their 
demand  that  he  should  display  before 
thern  his  miraculous  power,  proceed- 
ed not  from  a  candid  desire  to  see  the 
proper  evidence,  in  order  that  they 
might  heartily  yield  to  it,  but  rather 
from  a  spirit  of  curiosity,  and  from  a 
feeling  that  they  had  a  special  claim 


CHAPTER  IV. 


35 


thyself:  whatsoever  we  have 
heard  done  in  Capernaum,  do 
also  here  in  thy  country. 

24  And  he  said,  Verily,  I  say 
unto  you.  No  prophet  is  accept- 
ed in  his  own  country. 


on  their  own  townsman  for  such  a 
display.  In  reahty,  they  were  predis- 
posed to  slight  him,  and  to  reject  his 
claim  of  being  the  Messiah.  ||  Ca- 
per naum.  See  on  Matt.  4  :  13.  ||  Tliy 
country;  more  strictly,  thine  own 
town. 

24.  Prophet  ;  religious  teacher. 
II  Is  accepted;  finds  favor.  The  re- 
mark of  Jesus  was  a  common  saying, 
founded  on  the  fact  that  those  with 
whom  we  have  been  familiar  from 
early  life  are  not  viewed  by  us,  in 
their  official  capacity,  with  so  much 
reverence  as  a  stranger  would  be  who 
should  sustain  the  same  office.  This 
remark  Jesus  introduced,  as  furnish- 
ing one  reason  for  not  complying 
with  their  demand.  He  knew  that 
no  good  effect  would  result  from 
gratifying  the  spirit  which  they  had 
manifested. 

25.  But  I  tell  you,  &c.  He  pro- 
ceeded still  further  to  vindicate  him- 
self for  not  complying  with  their 
demand,  by  observing  that  his  declin- 
ing to  show  them  special  attention 
was  in  harmony  with  some  instances 
of  God's  dealings,  in  ancient  times, 
with  their  nation.  The  Jews  of  jold, 
regarding  the  Lord's  prophets  as  pe- 
culiarly theirs,  and  themselves  as 
peculiarly  his  people,  might  have 
thought  that,  especially  in  seasons  of 
distress,  it  would  be  they  who  would 
be  particularly  favored,  rather  than 
persons  not  belonging  to  the  chosen 
people  ;  and  that  those  who  lived  be- 
yond the  boundaries  of  the  sacred 
territory  would  not  be  preferred  to 
themselves  in  the  distribution  of  di- 
vine bounties.  Yet,  on  two  memora- 
ble occasions,  related  in  their  sacred 
books,  it  was  Gentiles,  not  Jews,  who 
were  distinguished  by  the  favor  of 
God  ;  it  was  Gentiles,  not  Jews,  to 
whom  miraculous  power  was  mani- 
fested, and  for  whom  the  actions  of  a 
prophet  were  performed.     Just  so  in 


25  But  1  tell  you  of  a  truth, 
Many  widows  were  in  Israel  in 
the  days  of  Elias,  when  the 
heaven  was  shut  up  three  years 
and  six  months,  when  great  fam- 
ine was  throucrhout  all  the  land : 


the  case  of  the  people  of  Nazareth. 
However  they  might  think  that,  froni 
the  peculiar  connection  of  Jesus  with 
their  town,  they  had  a  special  claim, 
Jesus  judged  differently,  and  chose 
to  go  abroad,  beyond  their  limits,  in 
the  exercise  of  his  miraculous  powers. 
Nor  would  they  have  any  more  right 
to  complain  of  him,  than  the  Jews, 
in  the  instances  which  Jesus  was 
about  to  adduce,  had  to  complain  of 
God.  God  acted  according  to  his 
own  view  of  propriety,  without  con- 
sulting the  unreasonable  desires  and 
prejudices  of  their  nation.  He  re- 
served to  himself  the  right  of  bestow- 
ing his  favors,  especially  extraordinary 
favors, on  whomsoever  it  should  please 
him  to  bestow  them,  without  explain- 
ing the  reasons  of  his  conduct.  So 
Jesus  would  act  according  to  his  own 
judgment  of  what  was  suitable  and 
right,  without  consulting  the  unrea- 
sonable prejudices  of  his  townsmen, 
or  the  spirit  of  curiosity  which  they 
were  cherishing.  Nor  did  this  result 
from  unkindness,  or  from  want  of 
accommodation,  on  the  part  of  the 
Saviour;  it  resulted  from  his  intui- 
tive knowledge  of  what  the  character 
of  the  people  and  his  own  claims  re- 
quired. It  was  proper  that  he  should 
confer  his  favors  on  whomsoever  it 
pleased  him  to  confer  them,  without 
being  guided  by  the  selfish,  personal 
views  of  any.  The  Saviour's  lan- 
guage conveyed  also  an  implication, 
that  the  inhabitants  of  Nazareth  were 
badly  disposed  towards  him,  and  that 
the  exertion  of  his  miraculous  power 
among  them  would  be  of  little  avail. 
II  Elias;  Elijah.  The  incident  here 
referred  to  is  related  in  1  Kings,  17th 
chapter.  \\  Was  shut  up.  A  figurative 
way  of  expressing  that  rain  was  with- 
held. Compare  Gen.  8:2.  ||  Three 
years  and  six  months.  See  also  James 
5  :  17.  In  1  Kings  18  :  1,  no  mention 
is  made  of  six  months.     Jesus    hero 


J6 


LUKE. 


26  But  unto  none  of  them  was 
Elias  sent,  save  unto  Sarepta,  a 
city  of  Sidon,  unto  a  woman  that 
was  a  widow. 

27  And  many  lepers  were  in 
Israel  in  the  time  of  Eliseus  the 
prophet ;  and  none  of  them  was 
cleansed,  saving  Naaman  the 
Syrian. 

28  And  all  they  in  the  syna- 


stated  the  length  of  time  as  it  was 
commonly  spoken  of  among  the  peo- 
ple. And  the  manner  in  which  six 
months  came  to  be  mentioned  in  ad- 
dition to  the  three  years,  is  probably 
to  be  sought  in  the  fact  that  in  Pales- 
tine there  was  generally  a  suspension 
of  rain  for  about  six  months,  from 
April  to  October.  When  the  rain, 
called  the  early  rain,  was  expected  in 
October,  on  the  occasion  referred  to 
by  our  Lord,  it  was  withholden,  and 
the  drought  continued  three  years 
from  that  time.  During  the  pre- 
ceding six  months,  also,  there  had  not 
been  rain.  Thus  the  whole  time 
during  which  rain  had  not  fallen,  was 
three  years  and  six  months. 

26.  Unto  none  of  them;  that  is,  to 
none  of  the  widows  in  Israel.  The 
word  them  is  here  emphatic,  as  dis- 
tinguishing the  Israelitish  widows 
from  a  widow  who  was  not  an  Israel- 
ite. II  Save ;  but.  That  is,  Btit  he 
was  sent.  ||  Sarepta.  The  Greek 
method  of  spelling  the  Hebrew  name 
Zarephath.  See  1  Kings  17  :  9.  Za- 
rephath  may  be  seen  on  the  map,  in 
the  vicinity  of  Sidon,  ||  Sidon.  See 
on  Matt.  11:  21. 

27.  Lepers.  See  on  Matt.  8:  2. 
II  Eliseus.  The  Greek  method  of 
spelling  the  Hebrew  name  Elisha. 
For  the  account  here  referred  to,  see 
2  Kings,  5th  chapter.  ||  A'one  of  them. 
That  is,  none  of  those  lepers  in  Israel. 
II  Saving  ;  but.  That  is,  But  Naaman 
a  Syrian  (not  an  Israelite)  was  cleans- 
ed. As,  then,  in  the  cases  referred 
to,  Israelites  were  passed  by  in  the 
bestowal  of  God's  special  favors,  and 
Gentiles  received  those  favors,  so  the 
inhabitants  of  Nazareth,  who  seemed 


gogue,  when  they  heard  these 
things,  were  filled  with  wrath, 

29  And  rose  up,  and  thrust 
him  out  of  the  city,  and  led 
him  unto  the  brow  of  the  hill 
whereon  their  city  was  buii, 
that  they  might  cast  him  down 
headlong. 

30  But  he,  passing  through 
the  midst  of  them,  went  his  way, 

to  think  that  they  had  a  special  claim 
on  Jesus,  would  be  passed  by,  and 
people  of  other  places  would  witness 
and  enjoy  the  exercise  of  his  miracu 
lous  powers. 

28.  Were  filed  tcith  wrath;  because 
they  thought  themselves  slighted,  and 
were  not  disposed  to  acquiesce  in  the 
decisions  of  infinite  wisdom. 

Remark.  We  must  not  make  our 
expectations,  or  curiosity,  or  wisdom, 
the  rule  by  which  to  judge  of  God's 
dispensations.  It  becomes  us  in  hu- 
mility to  surrender  ourselves  to  God, 
and  to  acquiesce  in  all  his  methods 
of  administration.  Our  short-sighted- 
ness cannot  comprehend  the  bound- 
less plan  of  God. 

20.  That  they  might  cast  him  down 
headlong.  About  two  miles  from  the 
present  town  of  Nazareth  is  shown  a 
rocky  height,  the  descent  from  which, 
in  a»  perpendicular  direction,  is  fifty 
feet,  and  down  which  it  would  be 
easy  to  cast  a  person  who  might  un- 
awares have  been  brought  to  the  sum- 
mit. A  person  thus  precipitated 
would  inevitably  perish.  It  is  prob- 
able that  the  ancient  town  of  Naza- 
reth extended  furtiier  towards  this 
rocky  eminence  than  the  modern 
town ;  and  an  excited  rabble  might 
easily  urge  on  a  person  to  a  consider 
able  distance  in  a  short  time,  and,  by 
crowding  against  him,  might  push 
him  from  the  summit.  The  word 
hill,  in  this  verse,  is  probably  not  to 
be  understood  of  a  single  elevation, 
but  of  a  hilly  region,  or  a  hilly  range. 

30.  Passing  through  the  midst  of 
them,  &c.     Whether  a  miraculous  in 


CHAPTER  IV, 


^ 


31  And  came  down  to  Ca- 
pernaum, a  city  of  Galilee,  and 
taught  them  on  the  Sabbath-days. 

32  And  they  were  astonished 
at  his  doctrine :  for  his  word 
was  with  power. 

33  And  in  the  synagogue 
there  was  a  man  which  had  a 
spirit  of  an  unclean  devil ;  and 
he  cried  out  with  a  loud  voice, 

34  Saying,  Let  us  alone  ; 
what  have  we  to  do  with  thee, 
thou  Jesus  of  Nazareth?  art 
thou  come  to  destroy  us  ?  I 
know  thee  who  thou  art,  the  Ho- 
ly One  of  God. 


fluence  was  exerted  on  the  crowd,  or 
not,  we  are  not  informed.  It  is  very 
possible  that  some  of  the  persons 
around  Jesus  might  have  favored  his 
escape  ;  while  the  consciousness 
of  guilt  on  the  part  of  others,  and 
the  mild  dignity  of  the  Saviour's 
countenance,  as,  in  silence  and  self- 
possessed  majesty,  he  cast  his  eyes  on 
the  crowd,  might  have  awed  them, 
and  diverted  them  from  their  mad 
purpose.  Certain,  however,  it  is, 
that  He  who  could  shut  the  lions' 
mouths  in  behalf  of  Daniel,  and 
prevent  the  flames  from  kindling  on 
his  servants  in  the  furnace,  could  ef- 
fectually repress  the  rage  of  this  tu- 
multuous assemblage,  and  lead  the 
Saviour  unharmed  through  the  midst 
of  them. 

31.  To  Capernaum.  It  would  seem, 
from  Matt.  4  :  13,  that  Jesus,  after 
this  time,  made  Capernaum  the  prin- 
cipal place  of  his  residence.  The 
spirit  which  his  townsmen  had  mani- 
fested was  probably  the  cause  of  his 
selecting  another  town  as  his  more 
usual  residence. 

32.  Doctrine  ;  teaching.  See  Matt. 
7  :  28.  II  His  tcord  teas  loith  ■poictr ; 
his  instructions  were  powerful  and 
impressive.     See  Matt  7  :  29. 

Hints  FOR  Reflkction.  1.  Popu- 
lar applause how  soon  may  it  be 

vor,.  11.  4 


35  And  Jesus  rebuked  him, 
saying,  Hold  thy  peace,  and 
come  out  of  him.  And  when 
the  devil  had  thrown  him  in  the 
midst,  he  came  out  of  him,  and 
hurt  him  not. 

36  And  they  were  all  amazed, 
and  spake  among  themselves, 
saying.  What  a  word  is  this! 
for  with  authority  and  power  he 
commandeth  the  unclean  spir- 
its, and  they  come  out. 

37  And  the  fame  of  him  went 
out  into  every  place  of  the  coun- 
try round  about. 

38  And  he  arose  out  of  the 


succeeded  by  popular  hatred  and  per- 
secution !  Compare  v.  22  with  vs. 
28,  29. 

2.  How  readily  does  an  unsubmis- 
sive disposition  towards  God  betray 
itself!  and  to  what  excesses  of  lan- 
guage and  conduct  may  it  lead  !  vs. 
28,29. 

3.  God  designs,  by  his  benefits,  to 
promote  our  true  welfare,  not  to  grat- 
ify mere  curiosity  and  unreasonable 
wishes,    v.  23. 

4.  We  ought  to  be  pleased  with 
every  exhibition  of  true  piety  in  any 
person,  and  candidly  and  devoutly  re- 
ceive religious  truth,  by  whomsoever 
it  is  imparted.  Let  us  love  tke  truth, 
rather  than  the  circumstances  in 
which  the  truth  is  presented  to  us. 
V.  24. 

5.  Let  us  admire  the  goodness  of 
God,  which  is  not  restricted  within 
the  narrow  limits  of  human  prejudice. 
Let  us  also,  with  true  benevolence, 
rejoice  in  all  the  blesings  which  are 
bestowed  on  others,    vs.  25 — 27. 

33—37.  Compare  Mark  1  :  23— 
28.  What  a  word  is  this!  The  term 
translated  tcord  sometimes  means 
thing,  or  matter.  Thus,  with  refer- 
ence to  the  event  which  had  just  ta- 
ken place,  the  people  said.  What  a 
thing  this  is  I  Compare  Mark  1  :  27. 

38—44.  Compare  Matt.  8:  14—17. 
Mark    1  :  29—39.     Thou  art  Christ, 


LUKK. 


synagogue,  and  entered  into 
Simon's  house.  And  Simon's 
wife's  mother  was  taken  with  a 
great  fever;  and  they  besought 
him  for  her. 

39  And  he  stood  over  her, 
and  rebuked  the  fever;  and  it 
left  her  :  and  immediately  she 
arose  and  ministered  unto  them. 

40  Now,  when  the  sun  was 
setting,  all  they  that  had  any 
sick  with  divers  diseases,  brought 
them  unto  him  :  and  he  laid  his 
hands  on  every  one  of  them,  and 
healed  them. 

41  And  devils  also  came  out 
of  many,  crying  out,  and  saying. 
Thou  art  Christ,  the  Son  of  God. 
And  he,  rebuking  them,  suffered 
them  not  to  speak :  for  they 
knew  that  he  was  Christ. 

42  And  when  it  was  day,  he 
departed,  and  went  into  a  desert 
place ;  and  the  people  sought 
him,  and  came  unto  him,  and 
stayed  him,  that  he  should  not 
depart  from  them. 

43  And  he  said  unto  them,  I 
must  preach  the  kingdom  of 
God  to  other  cities  also,  for 
therefore  am  I  sent. 

44  And  he  preached  in  the 
synagogues  of  Galilee. 

CHAPTER   V. 

AND  it  came  to  pass,  that  as 
the  people    pressed    upon 


thou  art  the  Messiah,     j]  That  he  was 
Christ ;  that  he  was  the  Messiah. 

CHAPTER  V. 
1—11.  See  on  Matt.  4  :  18—22. 
Mark  1 :  16—20.  The  word  of  God  ; 
the  instructions  respecting  the  divine 
kingdom;  that  is,  as  we  speak,  the 
gospel.      II  The   hike  of    Gennesaret  ' 


him  to  hear  the  word  of  God,  he 
stood  by  the  lake  of  Gennesaret, 

2  And  saw  two  ships  standing 
by  the  lake :  but  the  fishermen 
were  gone  out  of  them,  and  were 
washing  their  nets. 

3  And  he  entered  into  one 
of  the  ships,  which  was  Simon's, 
and  prayed  him  that  he  would 
thrust  out  a  little  from  the  land. 
And  he  sat  down,  and  taught 
the  people  out  of  the  ship. 

4  Now,  when  he  had  left 
speaking,  he  said  unto  Simon, 
Launch  out  into  the  deep,  and 
let  down  your  nets  for  a  draught. 

5  And  Simon,  answering,  said 
unto  him.  Master,  we  have  toiled 
all  the  night,  and  have  taken 
nothing ;  nevertheless,  at  thy 
word  I  will  let  down  the  net. 

6  And  when  they  had  this 
done,  they  enclosed  a  great  mul- 
titude of  fishes :  and  their  net 
brake. 

7  And  they  beckoned  unto 
their  partners,  which  were  in  the 
other  ship,  that  they  should  come 
and  help  them.  And  they  came, 
and  filled  both  the  ships,  so  that 
they  began  to  sink. 

8  When  Simon  Peter  saw  it, 
he  fell  down  at  Jesus'  knees, 
saying,  Depart  from  me  ;  for  I 
am  a  sinful  man,  O  Lord. 

9  For  he  was  astonished,  and 
all  that  were  with  him,  at  the 


another   name   for  the  sea  of  Gali- 
lee. 

8.  Depart  from  me,  &c.  The  rev- 
erence with  which  Peter  became  im- 
pressed, made  him  feel  utterly  unwor- 
thy to  be  near  so  holy  and  powerful  a 
person  as  Jesus. 

Remark.     A  sense  of  the  divine 


CHAPTER  V. 


39 


draught  of  the  fishes  which  they 
had  taken  : 

10  And  so  was  also  James 
and  John  the  sons  of  Zebedee, 
which  were  partners  with  Si- 
mon. And  Jesus  said  unto 
Simon,  Fear  not :  from  hence- 
forth thou  shalt  catch  men. 

11  And  when  they  had 
brought  their  ships  to  land,  they 
forsook  all,  and  followed  him. 

12  And  it  came  to  pass,  when 
he  was  in  a  certain  city,  behold, 
a  man  full  of  leprosy  :  .who,  see- 
ing Jesus,  fell  on  his  face,  and 
besought  him,  saying.  Lord,  if 
thou  wilt,  thou  canst  make  me 
clean. 

13  And  he  put  forth  his  hand 
and  touched  him,  saying,  I  will ; 
Be  thou  clean.  And  immedi- 
ately the  leprosy  departed  from 
him. 

14  And  he  charged  him  to 
tell  no  man  :  but  go,  and  show 
thyself  to  the  priest,  and  offer 
for  thy  cleansing,  according  as 
Moses  commanded,  for  a  testi- 
mony unto  them. 

15  But  so  much  the  more 
went  there  a  fame  abroad  of  him  : 
and  great  multitudes  came  to- 
gether to  hear  and  to  be  healed 
by  him  of  their  infirmities. 

16  And  he  withdrew  himself 
into  the  wilderness,  and  prayed. 

17  And  it  came  to  pass  on  a 
certain  day,  as  he  was  teaching, 


holiness  and  majesty,  and  an  exhibi- 
tion of  any  uncommon  excellence  of 
character,  often  fills  a  good  man  with 
shame  at  his  own  sinfulness,  and  with 
awe  towards  Him  who  is  perfection 
itself.  Compare  Job  42  :  5,  6.  Isaiah 
6  :  5.  Revelation  1  :  17.  How  be- 
coming it  is  in  us,  so  sinful,  to  cher- 


that  there  were  Pharisees  and 
doctors  of  the  law  sitting  by, 
which  were  come  out  of  every 
town  of  Galilee,  and  Judea,  and 
Jerusalem :  and  the  power  of 
the  Lord  was  present  to  heal 
them. 

18  And  behold,  men  brought 
in  a  bed  a  man  which  was  taken 
with  a  palsy :  and  they  sought 
means  to  bring  him  in,  and  to 
lay  him  before  him. 

19  And  when  they  could  not 
find  by  what  way  they  might 
bring  him  in,  because  of  the 
multitude,  they  went  upon  the 
house-top,  and  let  him  down 
through  the  tiling  with  his  couch, 
into  the  midst  before  Jesus. 

20  And  when  he  saw  their 
faith,  he  said  unto  him,  Man, 
thy  sins  are  forgiven  thee. 

21  And  the  scribes  and  the 
Pharisees  began  to  reason,  say- 
ing. Who  is  this  which  speaketh 
blasphemies?  Who  can  forgive 
sins  but  God  alone  ? 

22  But  when  Jesus  perceived 
their  thoughts,  he,  answering, 
said  unto  them.  What  reason  ye 
in  your  hearts? 

23  Whether  is  easier,  to  say, 
Thy  sins  be  forgiven  thee  ;  or  to 
say.  Rise  up  and  walk  ? 

24  But  that  ye  may  know 
that  the  Son  of  man  hath  power 
upon  earth  to  forgive  sins  (he 
said  unto  the  sick  of  the  palsy). 


ish   the    deepest    humility  and  self- 
abasement  ! 

12—16.  Compare  Matt.  8:  3—4. 
Mark  1 :  40—45. 

17—26.  Compare  Mark  2  :  1—12. 
Matt.  9 :  2—8.  To  heal  them ;  that 
is,  those  who  had  need  of  heahng; 


lo 


LUKE. 


I  say  unto  thee,  Arise,  and  take 
up  thy  couch,  and  go  unto  thy 
house. 

25  And  immediately  he  arose 
up  before  them,  and  took  up  that 
whereon  he  lay,  and  departed  to 
his  own  house,  glorifying  God. 

26  And  they  were  all  amazed, 
and  they  glorified  God,  and  were 
filled  with  fear,  saying.  We  have 
seen  strange  things  to-day. 

27  And  after  these  things  he 
went  forth,  and  saw  a  publican 
named  Levi,  sitting  at  the  re- 
ceipt of  custom :  and  he  said 
unto  him.  Follow  me. 

28  And  he  left  all,  rose  up, 
and  followed  him. 

29  And  Levi  made  him  a 
great  feast  in  his  own  house; 
and  there  was  a  great  company 
of  publicans,  and  of  others  that 
sat  down  with  them. 

30  But  their  scribes  and 
Pharisees  murmured  against  his 
disciples,  saying.  Why  do  ye 
eat  and  drink  with  publicans 
and  sinners  1 

31  And  Jesus,  answering,  said 
unto  them.  They  that  are  whole 
need  not  a  physician  ;  but  they 
that  are  sick. 

32  I  came  not  to  call  the 
righteous,  but  sinners,  to  repent- 
ance. 

33  And  they  said  unto  him. 
Why  do  the  disciples  of  John 
fast  often,    and   make   prayers, 


the    sick,    who    had    been    brought 
thither. 

27—39.    Compare  Matt.  9:  9—17. 
Mark  2:  13—22. 

CHAPTER   VI. 
1—11.    Compare  Matt.  12-  1     74. 


and  likewise  the  disciples  of  the 
Pharisees ;  but  thine  eat  and 
drink  ? 

34  And  he  said  unto  them, 
Can  ye  make  the  children  of 
the  bride-chamber  fast  while  the 
bridegroom  is  with  them  ? 

35  But  the  days  will  come, 
when  the  bridegroom  shall  be 
taken  away  from  them,  and  then 
shall  they  fast  in  those  days. 

36  And  he  spake  also  a  par- 
able unto  them :  No  man  putteth 
a  piece  of  a  new  garment  upon 
an  old :  if  otherwise,  then  both 
the  new  maketh  a  rent,  and  the 
piece  that  was  taken  out  of  the 
new,  agreeth  not  with  the  old. 

37  And  no  man  putteth  new 
wine  into  old  bottles;  else  the 
new  wine  will  burst  the  bottles, 
and  be  spilled,  and  the  bottles 
shall  perish. 

38  But  new  wine  must  be  put 
into  new  bottles,  and  both  are 
preserved. 

39  No  man,  also,  having  drunk 
old  loine,  straightway  desireth 
new:  for  he  saith.  The  old  is 
better. 

CHAPTER   VL 

AND  it  came  to  pass  on  the 
second  Sabbath  after  the 
first,  that  he  went  through  the 
corn-fields ;  and  his  disciples 
plucked  the  ears  of  corn,  and  did 
eat,  rubbing  them  in  their  hands 


Mark  2 :  23—28.  3  :  1—6.  The  sec- 
ond Sabbath  after  the  first  ;  literally 
rendered,  the  second-first  Sabbath.  It 
is  generally  believed  that  this  double 
designation  of  a  certain  Sabbath,  as 
being  the  second-first,  has  respect  to 
two   things;    in    respect  to  one   of 


CHAPTER   VI. 


41 


2  And  certain  of  the  Phari- 
sees said  unto  them,  Why  do  ye 
that  which  is  not  lawful  to  do  on 
the  Sabbath-days  ? 

3  And  Jesus,  answering  them, 
said,  Have  ye  not  read  so  much 
as  this,  what  David  did,  when 
himself  was  a  hungered,  and 
they  which  were  with  him  ; 

4  How  he  went  into  the 
house  of  God,  and  did  take  and 
eat  the  show-bread,  and  gave 
also  to  them  that  were  with  him, 
which  it  is  not  lawful  to  eat  but 
for  the  priests  alone  ? 

5  And  he  said  unto  them, 
That  the  Son  of  man  is  Lord 
also  of  the  Sabbath. 

6  And  it  came  to  pass  also 
on  another  Sabbath,  that  he  en- 
tered into  the  synagogue,  and 
taught :  and  there  was  a  man 
whose  right  hand  was  withered : 

7  And  the  scribes  and  Phar- 
isees watched  him,  whether  he 
would  heal  on  the  Sabbath-day ; 
that  they  might  find  an  accusa- 
tion against  him. 

8  But  he  knew  their  thoughts, 
and  said  to  the  man  which  had 
the  withered  hand,  Rise  up,  and 


which  this  Sabbath  was  second,  and  in 
respect  to  the  other,  it  was  first.  The 
law  of  the  passover  required  that  in 
the  month  Nisan,  on  tlie  fourteenth 
day,  at  evening,  the  paschal  lamb 
should  be  eaten  (Lev.  23 :  5)  ;  the 
next  day,  the  fifteenth,  the  festival 
of  unleavened  bread  commenced,  and 
that  day  was  a  day  of  rest  in  wliich 
no  work  was  to  be  done ;  it  was  a  sa- 
cred day,  and,  according  to  the  Jewish 
mode  of  speaking,  it  was  a  Sabbath, 
(Lev.  23  :  G,  7.)  On  the  next  day,  the 
sixteenth,  a  ripe  sheaf  was  to  be  pre- 
sented as  an  offering  to  the  Lord 
CLev.  23 :  10,  11) ;  and  from  this  six- 
4* 


stand  forth  in  the  midst.     And 
he  arose,  and  stood  forth. 

9  Then  said  Jesus  unto  them, 
I  will  ask  you  one  thing;  Is  it 
lawful  on  the  Sabbath-days  to  do 
good,  or  to  do  evil  ?  to  save  life, 
or  to  destroy  it  ? 

10  And  looking  round  about 
upon  them  all,  he  said  unto  the 
man,  Stretch  forth  thy  hand. 
And  he  did  so  :  and  his  hand 
was  restored  whole  as  the  other. 

11  And  they  were  filled  with 
madness ;  and  communed  one 
with  another  what  they  might 
do  to  Jesus. 

12  And  it  came  to  pass  in 
those  days,  that  he  went  out  into 
a  mountain  to  pray,  and  contin- 
ued all  night  in  prayer  to  God. 

13  And  when  it  was  day,  he 
called  ujito  him  his  disciples : 
and  of  them  he  chose  twelve, 
whom  also  he  named  Apostles ; 

14  Simon  (whom  he  also 
named  Peter)  and  Andrew  his 
brother,  James  and  John,  Philip 
and  Bartholomew, 

15  Matthew  and  Thomas, 
James  the  son  of  Alpheus,  and 
Simon  called  Zelotes, 


teenth  day,  seven  full  weeks  were  to 
be  reckoned,  as  bringing  on  the  festi- 
val of  pentecost,  (Lev.  23  :  15, 16,)  in 
commemoration  of  the  harvest.  Now, 
the  Sabbath  in  the  first  of  these  seven 
weeks  was  probably  the  one  here  des- 
ignated. It  was  second  in  regard  to 
the  day  of  rest  on  the  fifteenth  ;  it 
was  first  in  regard  to  the  series  which 
was  to  introduce  the  pentecost. 

11.  Filled  with  madness;  exceed- 
ingly enraged. 

12— IG.  Compare  Matt.  10  :  2—4. 
Mark  3:  13—19.  Judas  the  brother 
of  James ;  the  same  that  is  called  by 
the  other  evangelists  Lebbeus,  or  Thad' 


LUKE. 


16  And  Judas  the  brother  of 
James,  and  Judas  Iscariot,  which 
also  was  the  traitor. 

17  And  he  came  down  with 
them,  and  stood  in  the  plain  ; 
and  the  company  of  his  disci- 
ples, and  a  great  multitude  of 
people  out  of  all  Judea  and  Je- 
rusalem, and  from  the  sea-coast 
of  Tyre  and  Sidon,  which  came 
to  hear  him,  and  to  be  healed  of 
their  diseases ; 


deits.  By  either  of  these  names  this 
person  was  known. 

17—19.  Compare  Matt.  4:  25. 
Tyre  and  Sidon.  See  at  the  north- 
west part  of  the  map  of  Canaan. 
II  Virtue  ;  healing  power.  See  Mark 
5:  30. 

There  next  follows  the  substance 
of  our  Lord's  sermon  on  the  mount, 
given  by  Matthew  in  chapters  5 — 7. 
Luke  does  not  mention  the  circum- 
stance of  his  having  gone  up  the 
mountain  to  address  the  people  ;  but 
Matthew  does  mention  this  additional 
circumstance.  See  the  remarks  in- 
troducing the  notes  on  the  fifth  chap- 
ter of  Matthew.  The  language  of 
Luke  in  the  former  part  of  this  dis- 
course is  slightly  different  from  that 
of  Matthew.  Instead  of  directing 
our  minds  at  once  to  traits  of  charac- 
ter, it  presents  certain  circumstances 
of  external  condition,  as  being  con- 
nected with  blessings,  or  with  the 
divine  displeasure.  But  these  exter- 
nal circumstances  are  regarded  as 
corresponding  with  the  real  state  of 
the  heart ;  and  it  is  on  that  principle 
that  the  favor,  or  the  displeasure,  of 
God  is  represented  as  connected  with 
outward  condition.  This,  too,  was 
in  accordance  with  the  scriptural 
usage  to  which  the  Jews  were  ac- 
customed. For  instance,  the  words 
■poor  and  meek,  or  humble,  are  in  the 
Old  Testament  used  as  nearly  synon- 
ymous ;  and  the  words  signifying 
rich  and  haughty  are  used  as  nearly 
equivalent. 

Luke  shows  not  only  who  are  truly 


18  And  they  that  were  vexed 
with  unclean  spirits  :  and  they 
were  healed. 

19  And  the  whole  multitude 
sought  to  touch  him  ;  for  there 
went  virtue  out  of  him,  and 
healed  them  all. 

20  And  he  lifted  up  his  eyes 
on  his  disciples,  and  said,  Bless- 
ed be  ye  poor ;  for  yours  is  the 
kingdom  of  God. 

21  Blessed  are  ye  that  hun- 


blessed  ;  he  also  presents  the  contrast, 
and  shows  how  undesirable  are  certain 
outward  circumstances,  or  conditions, 
as  exposing  to  coming  misery.  It  is, 
however,  taken  for  granted  that  the 
inward  character  bears  a  resemblance 
to  the  outward  condition.  This  re- 
verse of  the  picture  Matthew  does 
not  present.  Probably  neither  Mat- 
thew nor  Luke  presents  us  with  the 
whole  that  the  Saviour  uttered  on 
this  occasion.  Nor  is  it  a  matter  of 
any  importance  to  us,  which  of  them, 
or  whether  either  of  them,  has  given, 
in  every  instance,  the  precise  form  of 
words  which  the  Saviour  employed. 
It  is  the  thoughts,  the  sentiments  ut- 
tered, that  we  are  mainly  concerned 
to  know. 

20.  Blessed  he  ye  poor  ;  ye  that  are 
in  lowly  circumstances,  and  cherish 
the  disposition  Avhich  corresponds 
with  those  circumstances  ;  namely,  a 
lowly  mind.  As  the  accessory  idea 
of  a  lowly  mind  was  connected  with 
loicly  circumstances,  the  word  poor 
came  to  be  equivalent  to  the  word 
lowly,  or  humble,  whatever  might  be 
the  person's  external  condition. 
Hence  Matthew  says,  Blessed  are 
the  poor  in  spirit.  The  poor,  to 
whom  blessings  are  here  promised, 
are  those  whose  characters  corre- 
spond with  that  of  the  poor  man 
mentioned  in  Ps.  34  :  6.  Compare 
Matt.  5 :  3. 

21.  Ye  that  hxmger  noto  ;  ye  whose 
necessities  in  regard  to  the  body  are 
connected  with  a  sense  of  your  ne- 
cessities in   regard  to  the  soul,  and 


CHAPTER  VI. 


43 


get  now :  for  ye  shall  be  filled. 
Blessed  «re  i/e  that  weep  now : 
for  ye  shall  laugh. 

22  Blessed  are  ye  when  men 
shall  hate  you,  and  when  they 
shall  separate  you  from  their 
company,  and  shall  reproach 
you,  and  cast  out  your  name 
as  evil,  for  the  Son  of  man's 
sake. 

23  Rejoice  ye  in  that  day, 
and  leap  for  joy:  for,  behold, 
your  reward  is  great  in  heaven  : 


who  are  hungering  for  spiritual  good. 
Compare  Matt.  5:6.  ||  Ye  that  iccxp 
note;  ye  that  are  afflicted,  and  that 
mourn  on  account  of  sin.  |1  Shall 
laugh  ;  shall  be  made  happy.  Com- 
pare  Matt.  5 :  4. 

22,  23.   Compare  Matt.  5  :  10—12. 

24.  You  that  are  rich;  you  who 
cherish  the  disposition  which  a 
state  of  wealth  naturally  engenders  ; 
namely,  attachment  to  this  world,  and 
neglect  of  God  and  heaven.  ||  Your 
consolation.  All  the  happiness  which 
you  can  have  while  indulging  this 
disposition  is  already  yours,  and 
none  is  reserved  for  you  in  another 
world. 

25.  You  that  are  full;  abounding 
in  every  worldly  enjoyment,  and  sat- 
isfied with  your  present  portion  —  a 
condition  and  character  the  opposite  of 
those  which  are  expressed  by  the  word 
hunger  in  v.  21.  ||  Ye  shall  hunger ; 
ye  shall  be  reduced  to  want,  to  a  des- 
titution of  all  good.  Of  course,  the 
future  world  is  here  meant.  ||  Yuu 
that  laugh  noio ;  you  who  possess 
present  worldly  pleasure,  and  are 
negligent  of  heavenly  good.  ||  Mourn 
find  locep.  Your  present  joy  will  be 
turned  to  sorrow. 

26.  When  all  men  shall  speak  well 
of  you  ;  when  men  who  are  unfriend- 
ly to  the  Messiah,  and  to  his  religion, 
shall  see  nothing  in  you  which  they 
dislike;  when  men  who  would  dislike 
your  Master,  will  yet  not  disUke  you. 
In  such  circumstances,  there  would 
be  reason   to   fear   that  the  disciples 


for  in  the  like  manner  did  their 
fathers  unto  the  prophets. 

24  But  woe  unto  you  that  are 
rich  !  for  ye  have  received  your 
consolation. 

25  Woe  unto  you  that  are 
full !  for  ye  shall  hunger.  Woe 
unto  you  that  laugh  now !  for 
ye  shall  mourn  and  weep. 

26  Woe  unto  you,  when  all 
men  shall  speak  well  of  you  !  for 
so  did  their  fathers  to  the  false 
prophets. 


had  not  manifested  a  resemblance  to 
their  Master,  and  consequently  ought 
not  to  regard  themselves  as  candi- 
dates for  the  blessings  which  he 
promises  to  his  faithful  followers. 
II  False  prophets.  False  prophets  ac- 
commodated their  instructions  to  the 
popular  desires.  See  1  Kings  22  :  6 — 
14.  Jer.  28th  chapter.  The  disciples 
of  Jesus,  like  their  \Master,  must  not 
seek  popular  favor. 

Notice.  While  the  purity  and  be- 
nevolence of  Christian  character  do 
not  fail  to  command  respect,  yet 
some  of  the  fundamental  principles 
of  the  Christian  religion  are  re- 
garded with  aversion  by  those  who 
do  not  give  their  hearts  to  Christ. 
And  therefore  some  men,  who  betray 
bitter  feelings  towards  the  distinctive 
principles  of  the  Christian  religion, 
cannot  but  applaud  the  fruits  of 
those  very  principles.  There  are 
men,  too,  who,  viewing  Christians 
solely  in  the  light  of  those  distinctive 
principles,  would  join  in  denouncing 
the  followers  of  Christ,  notwithstand- 
ing the  acknowledged  excellence  of 
many  Christians.  Thus  they  would 
show  what  is  really  in  their  hearts. 
The  Saviour,  however,  seems  in  this 
language  rather  to  refer  to  such  times 
of  opposition  as  were  then  speedily 
to  come,  and  long  to  continue.  Ir, 
while  he  himself  was  an  object  of  ha- 
tred, the  disciples  should  be  objects  of 
favor  with  all  men,  they  could  have  lit- 
tle ground  for  claiminff  to  be  his  fol- 


44 


LUKE. 


27  But  I  say  unto  you  which 
hear,  Love  your  enemies,  do 
good  to  them  which  hate  you, 

28  Bless  them  that  curse 
you,  and  pray  for  them  which 
despitefully  use  you. 

29  And  unto  him  that  smiteth 
thee  on  the  one  cheek,  offer  also 
the  other  ;  and  him  that  taketh 
away  thy  cloak,  forbid  not  to  take 
thy  coat  also. 

30  Give  to  every  man  that 
asketh  of  thee  ;  and  of  him  that 
taketh  away  thy  goods  ask  them 
not  again. 

31  And  as  ye  would  that  men 
should  do  to  you,  do  ye  also  to 
them  likewise. 

32  For  if  ye  love  them  which 
love  you,  what  thank  have  ye  ? 
for  sinners  also  love  those  that 
love  them. 

33  And  if  ye  do  good  to 
them  which  do  good  to  you, 
what  thank  have  ye  ?  for  sin- 
ners also  do  even  the  same. 

34  And  if  ye  lend  to  them 
of   whom  ye   hope   to  receive. 


lowers,  and  for  expecting  the  bless- 
ings which  he  came  to  bestow. 

27—36.   Compare  Matt.  5 :  38—48. 

31,  Compare  Matt.  7  :  12. 

32.  What  thank  have  ye  ?  what 
ground  for  thanks  or  for  reward ; 
what  special  good  desert. 

35.  Hopingfor  nothing  again  ;  with- 
out expecting  similar  favors  in  return. 

37,  38.  Compare  Matt.  7:  1,  2. 
Give  into  your  bosom.  Allusion  is 
made  to  the  full,  flowing  mantle 
which  was  usually  worn,  and  which, 
being  held  up  by  the  corners,  would 
answer  the  purpose  of  a  pocket  for 
carrying  articles  in.  The  expression 
corresponds  to  ours,  into  your  lap. 

39.  This  verse  appears  to  have 
been  spoken  by  our  Lord  on  another 


what  thank  have  ye?  for  sinners 
also  lend  to  sinners,  to  receive 
as  much  again. 

35  But  love  ye  your  enemies, 
and  do  good,  and  lend,  hoping 
for  nothing  again  ;  and  your  re- 
ward shall  be  great,  and  ye  shall 
be  the  children  of  the  Highest : 
for  he  is  kind  unto  the  unthank- 
ful and  to  the  evil. 

36  Be  ye  therefore  merciful, 
as  your  Father  also  is  merciful. 

37  Judge  not,  and  ye  shall  not 
be  judged  :  condemn  not,  and 
ye  shall  not  be  condemned  :  for- 
give, and  ye  shall  be  forgiven  : 

38  Give,  and  it  shall  be  given 
unto  you  ;  good  measure,  pressed 
down,  and  shaken  together,  and 
running  over,  shall  men  give 
into  your  bosom.  For  with  the 
same  measure  that  ye  mete 
withal,  it  shall  be  measured  to 
you  again. 

39  And  he  spake  a  parable 
unto  them :  Can  the  blind  lead 
the  blind]  shall  they  not  both 
fall  into  the  ditch  1 


occasion.  See  Matt.  15 :  14.  The 
evangelist  Luke  often  collects  togeth- 
er, without  an  obvious  connection, 
some  of  the  very  grave  maxims  of 
our  Lord.  He  seems  to  have  been 
more  anxious  to  preserve  the  sayings, 
than  to  notice  the  particular  connec- 
tion in  which  they  were  delivered. 
The  general  principle,  however,  im- 
plied in  this  verse,  was  applicable  to 
the  disciples  who  had  just  heard  so 
important  precepts  from  their  Master. 
They  were  to  be  teachers  ;  it  was  in- 
cumbent, then,  on  themselves  to  re- 
ceive and  practise  his  instructions ; 
else  their  own  instructions  would  not 
tend  to  the  benefit  of  men,  but  their 
fellow-men,  with  themselves,  would 
stumble  on  in  darkness,  and  sink  to 
misery. 


CHAPTER  VII. 


45 


40  The  disciple  is  not  above 
his  master ;  but  every  one  that 
is  perfect  shall  be  as  his  master. 

41  And  why  beholdest  thou 
the  mote  that  is  in  thy  brother's 
eye,  but  perceivest  not  the  beam 
that  is  in  thine  own  eye  ? 

42  Either  how  canst  thou  say 
to  thy  brother,  Brother,  let  me 
pull  out  the  mote  that  is  in  thine 
eye,  when  thou  thyself  beholdest 
not  the  beam  that  is  in  thine 
own  eye  ?  Thou  hypocrite !  cast 
out  first  the  beam  out  of  thine 
own  eye,  and  then  shalt  thou 
see  clearly  to  pull  out  the  mote 
that  is  in  thy  brother's  eye. 

43  For  a  good  tree  bringeth 
not  forth  corrupt  fruit ;  neither 
doth  a  corrupt  tree  bring  forth 
good  fruit. 

44  For  every  tree  is  known 
by  his  own  fruit :  for  of  thorns 
men  do  not  gather  figs,  nor 
of  a  bramble-bush  gather  they 
grapes. 

45  A  good  man,  out  of  the 
good  treasure  of  his  heart, 
bringeth  forth  that  which  is 
good  ;  and  an  evil  man,  out  of 
the  evil  treasure  of  his  heart, 
brinoreth  forth  that  which  is  evil  : 


40.  This  verse,  too,  was  probably 
spoken  on  a  different  occasion.  See 
Matt.  10  :  24,  25.  But,  like  the  pre- 
ceding, being  of  the  nature  of  a  pro- 
verbial saying,  the  principle  involved 
in  it  may  apply  to  the  following  parts 
of  our  Lord's  discourse.  As  intro- 
duced here,  it  seems  to  convey  the 
hint  that  a  religious  teacher,  in  order 
fully  to  perform  his  office,  should  be 
free  from  fault.  SlinJl  he  as  Ids  Mas- 
ter;  should  be.  should  aim  to  be. 

41,  42.    Compare  Matt.  7  :  3—5. 
43,  44.    Compare  Matt.  7  :  16—13. 


for   of  the    abundance   of    the 
heart  his  mouth  speaketh. 

46  And  why  call  ye  me 
Lord,  Lord,  and  do  not  the 
things  which  I  say  1 

47  Whosoever  cometh  to 
me,  and  heareth  my  sayings, 
and  doeth  them,  I  will  show  you 
to  whom  he  is  like  : 

48  He  is  like  a  man  which 
built  a  house,  and  digged  deep, 
and  laid  the  foundation  on  a 
rock ;  and  when  the  flood 
arose,  the  stream  beat  vehe- 
mently upon  that  house,  and 
could  not  shake  it ;  for  it  was 
founded  upon  a  rock. 

49  But  lie  that  heareth,  and 
doeth  not,  is  like  a  man  that 
without  a  foundation  built  a 
house  upon  the  earth,  against 
which  the  stream  did  beat  vehe- 
mently, and  immediately  it  fell, 
and  the  ruin  of  that  house  was 


CHAPTER  VIL 

NOW,  when  he  had  ended  all 
his  sayings  in  the  audience 
of  the  people,  he  entered  into 
Capernaum. 

2    And  a  certain   centurion's 


45.  Compare  Matt.  12:  34,  35. 
The  remark,  as  here  introduced,  hap- 
pily explains  and  enforces  the  thought 
presented  in  the  two  preceding 
verses. 

46—49.  Compare  Matt.  7  :  22—27. 
When  the  flood  arose  ;  when  there  was 
an  inundation. 

CHAPTER  VII. 
1—10.    Compare    Matt.   8:  5—13. 
Tiie   ciders  of  the    Jncs.     This   title 
was  given  to  men  whose  age,  and  ex- 
perience,  and    weight   of    character, 


«» 


LUKE. 


servant,  who  was  dear  unto  him, 
was  sick,  and  ready  to  die. 

3  And  when  he  heard  of  Je- 
sus, he  sent  unto  him  the  elders 
of  the  Jews,  beseeching  him 
that  he  would  come  and  heal 
his  servant. 

4  And  when  they  came  to 
Jesus,  they  besought  him  in- 
stantly, saying.  That  he  was 
worthy  for  whom  he  should  do 
this : 

5  For  he  loveth  our  nation, 
and  he  hath  built  us  a  syna- 
gogue. 

6  Then  Jesus  went  with 
them.  And  when  he  was  now 
not  far  from  the  house,  the  cen- 
turion sent  friends  to  him,  say- 
ing unto  him.  Lord,  trouble  not 
thyself;  for  I  am  not  worthy 
that  thou  shouldest  enter  under 
my  roof: 

7  Wherefore  neither  thought 
I  myself  worthy  to  come  unto 
thee  :  but  say  in  a  word,  and  my 
servant  shall  be  healed. 

8  For  I  also  am  a  man  set 
under  authority,  having  under 
me  soldiers  ;  and  I  say  unto  one. 
Go,  and  he  goeth;  and  to  an- 
other. Come,  and  he  cometh ; 
and  to  my  servant,  Do  this,  and 
he  doeth  it. 

9  When   Jesus    heard   these 


caused  them  to  be  selected  for  various 
offices.  In  the  present  instance,  the 
term  may  refer  to  the  Jewish  magis- 
trates of  the  town,  or  to  the  officers 
of  the  synagogue. 

11.  JVam;  a  town  in  Galilee  about 
two  miles  south  of  mount  Tabor. 

12.  Gate  of  the  city.  Anciently, 
towns  were  surrounded  by  walls,  in 
which  gates  were  built. 

14.    The  bier.     Among   the   Jews, 


things,  he  marvelled  at  him,  and 
turned  him  about,  and  said  unto 
the  people  that  followed  him,  1 
say  unto  you,  I  have  not  found 
so  great  faith,  no,  not  in  Is- 
rael. 

10  And  they  that  were  sent, 
returning  to  the  house,  found 
the  servant  whole  that  had  been 
sick. 

11  And  it  came  to  pass  the 
day  after,  that  he  went  into  a 
city  called  Nain  ;  and  many  of 
his  disciples  went  with  him,  and 
much  people. 

12  Now,  when  he  came  nigh 
to  the  gate  of  the  city,  behold, 
there  was  a  dead  man  carried 
out,  the  only  son  of  his  mother, 
and  she  was  a  widow  ;  and  much 
people  of  the  city  was  with  her. 

13  And  when  the  Lord  saw 
her,  he  had  compassion  on  her, 
and  said  unto  her.  Weep  not. 

14  And  he  came  and  touched 
the  bier ;  and  they  that  bare 
him  stood  still.  And  he  said, 
Young  man,  I  say  unto  thee, 
Arise. 

15  And  he  that  was  dead  sat 
up,  and  began  to  speak.  And 
he  delivered  him  to  his  mother. 

16  And  there  came  a  fear  on 
all  :  and  they  glorified  God,  say- 
ing.  That    a   great    prophet   is 


coffins  were  not  used  for  the  dead. 
The  corpse  was  wrapped  in  folds  of 
linen,  and  placed  on  a  bier,  to  be  car- 
ried out  for  burial.  Hence  there  was 
no  impediment  to  the  young  man's 
sitting  up,  as  soon  as  life  was  re- 
stored. 

IC.   A  fear  ;  amazement. 

NoTicK  the   deep    interest   which 
our  Lord  felt  in  human  woes,  and  the 


CHAPTER  Vll. 


47 


nsen  up  among  us ;  and,  That 
God  hath  visited  his  people. 

17  And  this  rumor  of  him 
went  forth  throughout  all  Judea, 
and  throughout  all  the  region 
round  about. 

18  And  the  disciples  of  John 
showed  him  of  all  these  things. 

19  And  John,  calling  unto  kirn 
two  of  his  disciples,  sent  them 
to  Jesus,  saying.  Art  thou  he 
that  should  come  1  or  look  we 
for  another  ? 

20  When  the  men  were  come 
unto  him,  they  said,  John  Bap- 
tist hath  sent  us  unto  thee,  say- 
ing. Art  thou  he  that  should 
come?  or  look  we  for  another? 

21  And  in  that  same  hour  he 
cured  many  of  their  infirmities, 
and  plagues,  and  of  evil  spirits ; 
and  unto  many  that  were  blind 
he  gave  sight.       • 

22  Then  Jesus,  answering, 
said  unto  them,  Go  your  way, 
and  tell  John  what  things  ye 
have  seen  and  heard ;  how  that 
the  blind  see,  the  lame  walk,  the 
lepers  are  cleansed,  the  deaf 
hear,  the  dead  are  raised,  to  the 
poor  the  gospel  is  preached. 

23  And  blessed  is  he,  whoso- 
ever shall  not  be  offended  in  me. 

24  And  when  the  messengers 
of  John  were  departed,  he  be- 
gan to  speak  unto  the  people 
concerning  John,  What  went  ye 


kindness  which  he  was  always  ready 
to  exercise  towards  the  afflicted. 

18—35.    Compare  Matt.  11 :  2—19. 

29.  All  the  people  and  the  publicans. 
These  are  the  same  that,  in  Matt.  1 1 : 
12,  are  called  the  violent,  that  is,  those 
who  eagerly  received  the  news  of  the 
Messiali's   having  come.     ||  Justified 


out  into  the  wilderness  for  to 
see  ?  A  reed  shaken  with  the 
wind  ? 

25  But  what  went  ye  out  for 
to  see  ?  A  man  clothed  in  soft 
raiment  ?  Behold,  they  which 
are  gorgeously  apparelled,  and 
live  delicately,  are  in  kings' 
courts. 

26  But  what  went  ye  out  for 
to  see  ?  A  prophet  ?  Yea,  I  say 
unto  you,  and  much  more  than 
a  prophet. 

27  This  is  he  of  whom  it  is 
written.  Behold,  I  send  my  mes- 
senger before  thy  face,  which 
shall  prepare  thy  way  before 
thee. 

28  For  I  say  unto  you, 
Among  those  that  are  born  of 
women,  there  is  not  a  greater 
prophet  than  John  the  Baptist : 
but  he  that  is  least  in  the  king- 
dom of  God  is  greater  than  he. 

29  And  all  the  people  that 
heard  him,  and  the  publicans, 
justified  God,  being  baptized 
with  the  baptism  of  John. 

30  But  the  Pharisees  and 
lawyers  rejected  the  counsel  of 
God  against  themselves,  being 
not  baptized  of  him. 

31  And  the  Lord  said,  Where- 
unto  then  shall  I  liken  the  men 
of  this  generation  ?  and  to  what 
are  they  like  ? 

32  They  are  like  unto  chil- 


God ;  acknowledged  the  justice  of 
God  in  calling  them  to  repentance  ; 
obeyed  and  honored  him. 

30.  Lawyers.  See  iNTRODucTORy 
Explanations,  in  the  first  volume, 
III.  4.  page  xvi.  |1  TJie  counsel  of 
God ;  the  purposes,  kind  designs  of 
God.  II  Against  themselves  ;  to  their 
own  injury. 


4B 


LUKE. 


dren  sitting  in  the  market-place, 
and  calling  one  to  another,  and 
saying,  We  have  piped  unto  you, 
and  ye  have  not  danced ;  we 
have  mourned  to  you,  and  ye 
have  not  wept. 

33  For  John  the  Baptist 
came  neither  eating  bread  nor 
drinking  wine ;  and  ye  say,  He 
hath  a  devil. 

34  The  Son  of  man  is  come 
eating  and  drinking ;  and  ye 
say.  Behold  a  gluttonous  man, 
and  a  wine-bibber,  a  friend  of 
publicans  and  sinners ! 

35  But  Wisdom  is  justified 
of  all  her  children. 

36  And  one  of  the  Pharisees 
desired  him  that  he  would  eat 
with  him.  And  he  went  into 
the  Pharisee's  house,  and  sat 
down  to  meat. 

37  And,  behold,  a  woman  in 
the  city,  which  was  a  sinner ,  when 
she  knew  that  Jesus  sat  at  meat 
in  the  Pharisee's  house,  brought 
an  alabaster-box  of  ointment, 

38  And  stood  at  his  feet  be- 
hind him^  weeping,  and  began 
to  wash  his  feet  with  tears,  and 
did  wipe  them  with  the  hairs  of 
her  head,  and  kissed  his  feet,  and 
anointed  them  with  the  ointment. 


36.  Sat  down  to  meat ;  reclined  at 
table.     See  on  Matt.  8:  11. 

37.  Was  a  sinner;  had  been  known 
as  a  vicious  person,  regardless  of  the 
ordinary  forms  of  religion.  No  spe- 
cification of  guilt  is  made.  |I  j^la- 
haster  box  of  ointment.  See  on  Matt. 
26:7. 

38.  Stood  at  his  feet  behind  him. 
This  particular  in  the  description 
clearly  shows  that  our  modern  cus- 
tom of  sitting  at  table  was  not  then 
in  use.     But  by  recollecting  that  per- 


39  Now,  when  the  Pharisee 
which  had  bidden  him  saw  it^ 
he  spake  within  himself,  saying, 
This  man,  if  he  were  a  proph- 
et, would  have  known  who  and 
what  manner  of  woman  this  is 
that  toucheth  him  ;  for  she  is  a 
sinner. 

40  And  Jesus,  answering,  said 
unto  him,  Simon,  I  have  some- 
what to  say  unto  thee.  And  he 
saith.  Master,  say  on. 

41  There  was  a  certain 
creditor,  which  had  two  debt- 
ors :  the  one  owed  five  hun- 
dred pence,  and  the  other 
fifty: 

42  And  when  they  had  noth- 
ing to  pay,  he  frankly  forgave 
them  both.  Tell  me,  therefore, 
which  of  them  will  love  him 
most? 

43  Simon  answered  and  said, 
I  suppose  that  he  to  whom  he 
forgave  most.  And  he  said 
unto  him.  Thou  hast  rightly 
judged. 

44  And  he  turned  to  the 
woman,  and  said  unto  Simon, 
Seest  thou  this  woman  ?  I  en- 
tered into  thy  house,  thou 
gavest  me  no  water  for  my  feet ; 
but  she    hath    washed  my  feet 


sons  at  table  placed  themselves  in  a 
recumbent  posture,  and  at  full  length 
on  one  of  their  sides,  the  circum- 
stance appears  a  very  natural  one. 
See  on  Matt.  26  :  7. 

39.  »^  prophet ;  a  divinely  com- 
missioned teacher,  and  one  endued 
with  supernatural  knowledge. 

41.  Pence.     See  on  Matt.  18  :  28. 

42.  He  frankly  forgave,  &c.  He 
freely,  gratuitously  remitted  the  debt 
in  respect  to  both  of  them. 


CHAPTER  VUL 


40 


with  tears,  and  wiped  them  with 
the  hairs  of  her  head. 

45  Thou  gavest  rae  no  kiss : 
but  this  woman,  since  the  time 
I  came  in,  hath  not  ceased  to 
kiss  my  feet. 

46  My  head  with  oil  thou 
didst  not  anoint :  but  this  wo- 
man hath  anointed  my  feet  with 
ointment. 

47  Wherefore,  I  say  unto 
tliee.  Her  sins,  which  are  many, 
are  forgiven ;  for  she  loved 
much :  but  to  whom  little  is  for- 
given, the  same  loveth  little. 

48  And  he  said  unto  her, 
Thy  sins  are  forgiven. 

49  And  they  that  sat  at  meat 
with  him,  began  to  say  within 


47.  Wherefore,  tfcc.  That  is,  since 
she  has  shown  so  much  affection  for 
me,  I  argue  that  she  is  conscious  of 
having  had  much  forgiven  to  her. 
She  feels  that  she  has  been  a  great 
sinner,  and  lias  received  great  for- 
jriveness  ;  hence  it  is  that  she  mani- 
fests so  great  love  for  me.  The  point 
which  the  Saviour  wished  to  show 
was,  that  the  woman  had  a  good 
reason  for  feeling  and  expressing  so 
much  love ;  and  that  therefore  there 
was  a  good  reason  for  his  receiving 
from  her  these  expressions  of  strong 
affection.  The  reason  was,  she  had 
received  forgiveness  of  numerous  and 
great  sins.  The  Saviour  did  not  con- 
vey the  impression  that  forgiveness 
had  been  bestowed  on  her  in  con- 
sequence of  her  love  to  him  ;  but  that 
her  love  to  him  was  thus  strong,  be- 
cause she  had  received  forgiveness, 
and  forgiveness  to  a  great  extent. 
There  was  a  great  difference  between 
this  woman's  conduct  and  the  con- 
duct cf  Simon,  who  had  invited  our 
Lord ;  and  the  difference  arose  from 
the  fact,  that  the  woman  felt  herself 
under  greater  obligations  to  Jesus 
than  did  Simon.  Whether  his  sins 
had  been  pardoned  or  not,  is  not  ma- 
VOL.  i(.  5 


themselves,    Who   is    this   that 
forgiveth  sins  also? 

50  And  he  said  to  the  wo- 
man. Thy  faith  hath  saved  thee : 
go  in  peace. 

CHAPTER   Vm. 

AND  it  came  to  pass  after- 
ward, that  he  went  through- 
out every  city  and  village, 
preaching  and  showing  the  glad 
tidings  of  the  kingdom  of  God  : 
and  the  twelve  were  with 
him, 

2  And  certain  women,  which 
had  been  healed  of  evil  spirits 
and  infirmities,  Mary  called 
Magdalene,  out  of  whom  went 
seven  devils. 


terial  as  to  the  point  which  the   Sa- 
viour designed  to  illustrate. 

48 — 50.  Compare  what  is  related 
in  Matt.  9  :  2—6. 

Topics  for  Reflection.  1.  A 
strong  love  to  the  Saviour  is  perfectly 
reasonable,  v.  47. 

2.  We  ought  to  be  willing  to  mani- 
fest our  love  to  the  Saviour,  vs.  44 — 46. 

3.  We  ought  not  to  be  surprised  if 
those  who  feel  no  love  to  the  Saviour, 
cannot  sympathize  with  our  religious 
exercises,  or  if  they  even  think  them 
unreasonable,  v.  39.  Compare  1  John 
3:1. 

4.  Forgiveness  of  sins  is  a  just 
ground  of  peace  and  joy.  v.  50. 

5.  In  whom,  but  in  Jesus,  can  we 
trust  for  pardon,  peace  of  conscience, 
and  salvation  .?  v.  50. 

CHAPTER  VIII. 
2.  Magdalene.  See  Matt.  27:  56. 
II  Seven  devils.  She  might  have  been 
repeatedly  afflicted  with  demoniacal 
possession,  or  her  case  might  have 
been  one  peculiarly  forlorn  and  ag- 
gravated, till,  at  length,  she  was  effect- 
ually relieved.  Compare  Mark  5  :  9. 
Matt.  12:45. 


50 


LUKE. 


3  And  Joanna  the  wife  of 
Chuza,  Herod's  steward,  and 
Susanna,  and  many  others,  which 
ministered  unto  him  of  their 
substance. 

4  And  when  much  people 
were  gathered  together,  and 
were  come  to  him  out  of  every 
city,  he  spake  by  a  parable : 

5  A  sower  went  out  to  sow 
his  seed  :  and  as  he  sowed,  some 
fell  by  the  way-side  ;  and  it  was 
trodden  down,  and  the  fowls  of 
the  air  devoured  it. 

B  And  some  fell  upon  a  rock ; 
and  as  soon  as  it  was  sprung 
up,  it  withered  away,  because  it 
lacked  moisture. 

7  And  some  fell  among  thorns ; 
and  the  thorns  sprang  up  with 
it,  and  choked  it. 

8  And  other  fell  on  good 
ground,  and  sprang  up,  and 
bare  fruit  a  hundred-fold.  And 
when  he  had  said  these  things, 
he  cried,  He  that  hath  ears  to 
hear,  let  him  hear. 

9  And  his  disciples  asked 
him,  saying.  What  might  this 
parable  be? 


10  And  he  said,  Unto  you  il 
is  given  to  know  the  mysteries 
of  the  kingdom  of  God  :  but  to 
others  in  parables ;  that  seeing 
they  might  not  see,  and  hearing 
they  might  not  understand. 

11  Now  the  parable  is  this : 
The  seed  is  the  word  of  God. 

12  Those  by  the  way-side, 
are  they  that  hear  ;  then  cometh 
the  devil,  and  taketh  away  the 
word  out  of  their  hearts,  lest 
they  should  believe  and  be  saved. 

13  They  on  the  rock  are  theyy 
which,  when  they  hear,  receive 
the  word  with  joy ;  and  these 
have  no  root,  which  for  a  while 
believe,  and  in  time  of  tempta- 
tion fall  away. 

14  And  that  which  fell  among 
thorns,  are  they,  which,  when 
they  have  heard,  go  forth,  and  are 
choked  with  cares,  and  riches, 
and  pleasures  of  this  life,  and 
bring  no  fruit  to  perfection. 

15  But  that  on  the  good 
ground  are  they,  which,  in  an 
honest  and  good  heart,  having 
heard  the  word,  keep  it,  and 
bring  forth  fruit  with  patience. 


3.  HcrocVs  steicard ;  the  one  who 
had  the  management  of  Herod's  pri- 
vate affairs.  Herod  was  the  rpler  of 
Galilee.  |1  Ministered  unto  him.  See 
on  Matt.  27  :  55.  |1  Substance;  prop- 
erty, possessions. 

4—8.  Compare  Matt.  13  :  1—9. 
Mark  4  :  1—9. 

9,  10.  The  brief  manner  of  speak- 
ing here  used  by  Luke  is  explained 
by  the  more  copious  manner  of  Matt. 
13:  10 — 13.  See  the  notes  on  those 
vorses  and  on  Mark  4  :  12.  That 
seeing,  they  might  not  see,  &c.  In 
conformity  with  the  more  full  state- 
ments of  Matthew,  and  the  remarks 
on  the  passages  just  mentioned,  and 
the    usage    of   ilie    Grfv>k    language 


these  words  are  equivalent  to  the  ex- 
pression For  that  [because]  seeing, 
they  do  not  perceive  ;  and  hearing  [or, 
and  though  they  hear],  they  do  not 
understand ;  they  are  dull  of  appre- 
hension, and  cannot  receive  the  truths 
which  I  have  to  announce.  It  was 
not  in  judgment,  so  much  as  in  mercy 
and  condescension,  that  Jesus  spoke 
in  parables.  And  though  the  design 
of  his  parables  was  not  always  appre- 
hended, yet  they  would  ultimately 
prove  beneficial  to  the  people. 

11—15.  Compare  Matt.  13:  18— 
23.  Mark  4  :  14—20.  Bring  forth 
fruit  toith  patience  ;  that  is,  with  per- 
severance, continually. 


CHAPTER  VIII. 


51 


16  No  man,  when  he  hath 
lighted  a  candle,  covereth  it 
with  a  vessel,  or  putteth  it  under 
a  bed ;  but  setteth  it  on  a  can- 
dlestick, that  they  which  enter 
in  may  see  the  light. 

17  For  nothing  is  secret, 
that  shall  not  be  made  manifest ; 
neither  any  thing  hid,  that  shall 
not  be  known,  and  come  abroad. 

18  Take  heed  therefore  how 
ye  hear :  for  whosoever  hath,  to 
him  shall  be  given ;  and  whoso- 
ever hath  not,  from  him  shall  be 
taken  even  that  which  he  seem- 
eth  to  have. 

19  Then  came  to  him  his 
mother  and  his  brethren,  and 
could  not  come  at  him  for  the 
press. 

20  And  it  was  told  him  hy 
certain^  which  said.  Thy  mother 
and  thy  brethren  stand  without, 
desiring  to  see  thee. 

21  And  he  answered  and  said 
unto  them,  My  mother  and  my 
brethren  are  these  which  hear 
the  word  of  God,  and  do  it. 

22  Now  it  came  to  pass  on  a 
certain  day,  that  he  went  into  a 
ship  with  his  disciples  :  and  he 
said  unto  them.  Let  us  go  over 
unto  the  other  side  of  the  lake. 
And  they  launched  forth. 

23  But  as  they  sailed,  he  fell 
asleep :  and  there  came  down  a 
storm  of  wind  on  the  lake  ;  and 
they  were  filled  with  water,  and 
were  in  jeopardy. 

24  And  they  came  to  him, 
and  awoke  him,  saying,  Master, 

16—18.    Compare  Mark  4  :  21—25. 

19— 2L  Compare  Matt.  12:  46— 
50.  Mark  3 :  31—35.  For  the  press; 
on  account  of  the  crowd. 


Master,  we  perish.  Then  he 
arose,  and  rebuked  the  wind, 
and  the  raging  of  the  water . 
and  they  ceased,  and  there  was 
a  calm. 

25  And  he  said  unto  them. 
Where  is  your  faith  ?  And  they, 
being  afraid,  wondered,  saying 
one  to  another,  What  manner 
of  man  is  this  !  for  he  command- 
eth  even  the  winds  and  water, 
and  they  obey  him. 

26  And  they  arrived  at  the 
country  of  the  Gadarenes,  which 
is  over  against  Galilee. 

27  And  when  he  went  forth 
to  land,  there  met  him  out  of 
the  city  a  certain  man,  which 
had  devils  long  time,  and  ware 
no  clothes,  neither  abode  in  any 
house,  but  in  the  tombs. 

28  When  he  saw  Jesus,  he 
cried  out,  and  fell  down  before 
him,  and  with  a  loud  voice  said, 
What  have  I  to  do  with  thee, 
Jesus,  thou  Son  of  God  most 
high?  I  beseech  thee  torment 
me  not. 

29  (For  he  had  commanded 
the  unclean  spirit  to  come  out 
of  the  man.  For  oftentimes  it 
had  caught  him :  and  he  was 
kept  bound  with  chains,  and  in 
fetters;  and  he  brake  the  bands, 
and  was  driven  of  the  devil  into 
the  wilderness.) 

30  And  Jesus  asked  him, 
saying,  What  is  thy  name  1  And 
he  said.  Legion  :  because  ma- 
ny devils  were  entered  into 
him. 


22—25.  Compare  Matt.  8 :  23  -27. 
Mark  4  :  36—41. 

26—40.  Compare  Matt.  8 :  28—34. 
Mark  5 :  1—21. 


sa 


LUKE. 


31  And  they  besought  him, 
that  he  would  not  command 
them  to  go  out  into  the  deep. 

32  And  there  was  there  a 
herd  of  many  swine  feeding  on 
the  mountain ;  and  they  be- 
sought him  that  he  would  suffer 
them  to  enter  into  them.  And 
he  suffered  them. 

33  Then  went  the  devils  out 
of  the  man,  and  entered  into 
the  swine :  and  the  herd  ran 
violently  down  a  steep  place 
into  the  lake,  and  were  choked. 

34  When  they  that  fed  them 
saw  what  was  done,  they  fied, 
and  went  and  told  it  in  the  city 
and  in  the  country. 

35  Then  they  went  out  to 
see  what  was  done;  and  came 
to  Jesus,  and  found  the  man  out 
of  whom  the  devils  were  depart- 
ed, sitting  at  the  feet  of  Jesus, 
clothed,  and  in  his  right  mind : 
and  they  were  afraid. 

36  They  also  which  saw  it, 
told  them  by  what  means  he 
that  was  possessed  of  the  devils 
was  healed. 

37  Then  the  whole  multi- 
tude of  the  country  of  the  Gada- 
renes  round  about,  besought 
him  to  depart  from  them ;  for 
they  were  taken  with  great  fear. 
And  he  went  up  into  the  ship, 
and  returned  back  again. 

38  Now,  the  man  out  of 
whom  the  devils  were  departed, 
besought  him  that  he  might  be 
with  him.  But  Jesus  sent  him 
away,  saying, 


31.  Into  the  deep;  strictly,  in  ac- 
cordance with  the  original,  into  the 
abyss;  that  is,  the  abyss  of  woe,  the 


39  Return  to  thine  own  house, 
and  show  how  great  things 
God  hath  done  unto  thee.  And 
he  went  his  way  and  published 
throughout  the  whole  city,  how 
great  things  Jesus  had  done 
unto  him. 

40  And  it  came  to  pass,  that, 
when  Jesus  was  returned,  the 
people  gladly  received  him  :  for 
they  were  all  waiting  for  him. 

41  And  behold,  there  came 
a  man  named  Jairus,  and  he  was 
a  ruler  of  the  synagogue :  and 
he  fell  down  at  Jesus'  feet,  and 
besought  him  that  he  would 
come  into  his  house  : 

42  For  he  had  one  only 
daughter,  about  twelve  years  of 
age,  and  she  lay  a  dying.  But 
as  he  went,  the  people  thronged 
him. 

43  And  a  woman  having  an 
issue  of  blood  twelve  years, 
which  had  spent  all  her  living 
upon  physicians,  neither  could 
be  healed  of  any, 

44  Came  behind  him  and 
touched  the  border  of  his  gar- 
ment :  and  immediately  her  is- 
sue of  blood  stanched. 

45  And  Jesus  said.  Who 
touched  me  ?  When  all  denied, 
Peter,  and  they  that  were  with 
him,  said.  Master,  the  multitude 
throng  thee,  and  press  thee,  and 
sayest  thou,  Who  touched  me? 

46  And  Jesus  said,  Some- 
body hath  touched  me:  for  I 
perceive  that  virtue  is  gone  out 
of  me. 


world  of  punishment.    Compare  Matt. 
8 :  29.     Mark  5 :  7. 

41— 5C).    Compare  Matt.  9 :  18-   86 
Mark  5  :  22—43. 


CHAPTER  IX. 


53 


47  And  when  the  woman  saw 
that  she  was  not  hid,  she  came 
trembling,  and  falling  down  be- 
fore him,  she  declared  unto  him 
before  all  the  people  for  what 
cause  she  had  touched  him,  and 
how  she  was  healed  immediately. 

48  And  he  said  unto  her. 
Daughter,  be  of  good  comfort : 
thy  faitli  hath  made  thee  whole ; 
go  in  peace. 

49  While  he  yet  spake,  there 
cometh  one  from  the  ruler  of 
the  synagogue's  house,  saying  to 
him,  Thy  daughter  is  dead  : 
trouble  not  the  Master. 

50  But  when  Jesus  heard  it, 
ne  answered  him,  saying.  Fear 
not :  believe  only,  and  she  shall 
be  made  whole. 

51  And  when  he  came  into 
the  house,  he  suffered  no  man 
to  go  in,  save  Peter,  and  James, 
and  John,  and  the  father  and  the 
mother  of  the  maiden. 

52  And  all  wept  and  bewail- 
ed her :  but  he  said,  Weep  not : 
she  is  not  dead,  but  sleepeth. 

53  And  they  laughed  him  to 
scorn,  knowing  that  she  was  dead. 

54  And  he  put  them  all  out, 
and  took  her  by  the  hand,  and 
called,  saying.  Maid,  arise. 

55  And  her  spirit  came  again, 
and  she  arose  straightway  :  and 
he  commanded  to  give  her  meat. 

56  And  her  parents  were 
astonished  :  but  he  charged  them 
that  they  should  tell  no  man 
what  was  done. 


CHAPTER  IX. 

1_6.    Compare   Matt.   10:   1—15. 
Mark  6 :  7—13. 


CHAPTER   IX. 

THEN  he  called  his  twelve 
disciples  together,  and  gave 
them  power  and  authority  over 
all  devils,  and  to  cure  diseases. 

2  And  he  sent  them  to  preach 
the  kingdom  of  God,  and  to  heal 
the  sick. 

3  And  he  said  unto  them, 
Take  nothing  for  your  journey, 
neither  staves,  nor  scrip,  neither 
bread,  neither  money;  neither 
have  two  coats  apiece. 

4  And  whatsoever  house  ye 
enter  into,  there  abide,  and 
thence  depart. 

5  And  whosoever  will  not  re- 
ceive you,  when  ye  go  out  of 
that  city,  shake  off  the  very  dust 
from  your  feet  for  a  testimony 
against  them. 

6  And  they  departed,  and 
went  through  the  towns,  preach- 
ing the  gospel,  and  healing  every 
where. 

7  Now  Herod  the  tetrarch 
heard  of  all  that  was  done  by 
him  :  and  he  was  perplexed,  be- 
cause it  was  said  of  some,  that 
John  was  risen  from  the  dead ; 

8  And  of  some,  that  Elias 
had  appeared;  and  of  others, 
that  one  of  the  old  prophets  was 
risen  again. 

9  And  Herod  said,  John  have 
I  beheaded  ;  but  who  is  this  of 
whom  I  hear  such  things?  And 
he  desired  to  see  him. 

10  And  the  apostles,  when 
they  were  returned,  told  him  all 

7_9.  Compare  Matt.  14:  1,  2. 
Mark  6  :  14—16. 

10—17.  Compare  Matt.  14:  13— 21. 
Mark  6  :  30—44.     John  6 :  1—14. 


Si 


LUKE. 


that  they  had  done.  And  he 
took  them,  and  went  aside  pri- 
vately into  a  desert  place,  be- 
longing to  the  city  called  Beth- 
saida. 

11  And  the  people,  when 
they  knew  it,  followed  him  :  and 
he  received  them,  and  spake 
unto  them  of  the  kingdom  of 
God,  and  healed  them  that  had 
need  of  healing. 

12  And  when  the  day  began 
to  wear  away,  then  came  the 
twelve,  and  said  unto  him,  Send 
the  multitude  away,  that  they 
may  go  into  the  towns  and  coun- 
try round  about,  and  lodge,  and 
get  victuals :  for  we  are  here  in 
a  desert  place. 

13  But  he  said  unto  them, 
Give  ye  them  to  eat.  And  they 
said.  We  have  no  more  but  five 
loaves  and  two  fishes;  except 
we  should  go  and  buy  meat  for 
all  this  people. 

14  (For  they  were  about  five 
thousand  men.)  And  he  said 
to  his  disciples,  Make  them  sit 
down  by  fifties  in  a  company. 

15  And  they  did  so,  and 
made  them  all  sit  down. 

16  Then  he  took  the  five 
loaves,  and  the  two  fishes,  and 
looking  up  to  heaven,  he  blessed 
them,  and  brake,  and  gave  to 
the  disciples  to  set  before  the 
multitude. 

17  And  they  did  eat,  and 
were  all  filled  :  and  there  was 
taken  up  of  fragments  that  re- 
mained to  them  twelve  baskets. 


18—27.   Compare   Matt.  16:  13— 
?.     Mark  8:  27— 38.     9:]. 
iO.    The  Christ  of  God  ;  the  anoint- 


18  And  it  came  to  pass,  as 
he  was  alone  praying,  his  dis- 
ciples were  with  him ;  and  he 
asked  them,  saying,  Who  say 
the  people  that  I  am  ? 

19  They,  answering,  said, 
John  the  Baptist ;  but  some  saijy 
Elias  ;  and  others  say,  that  one 
of  the  old  prophets  is  risen  again. 

20  He  said  unto  them.  But 
who  say  ye  that  I  am  I  Peter, 
answering,  said,  The  Christ  of 
God. 

21  And  he  straitly  charged 
them,  and  commanded  them  to 
tell  no  man  that  thing, 

22  Saying,  The  Son  of  man 
must  suffer  many  things,  and  be 
rejected  of  the  elders,  and  chief 
priests,  and  scribes,  and  be  slain, 
and  be  raised  the  third  day. 

23  And  he  said  to  them  all, 
If  any  man  will  come  after  me, 
let  him  deny  himself,  and  take 
up  his  cross  daily,  and  follow  me. 

24  For  whosoever  will  save 
his  life,  shall  lose  it :  but  who- 
soever will  lose  his  life  for  my 
sake,  the  same  shall  save  it. 

25  For  what  is  a  man  advan- 
taged, if  he  gain  the  whole  world, 
and  lose  himself,  or  be  cast 
away  ? 

26  For  whosoever  shall  be 
ashamed  of  me,  and  of  my 
words,  of  him  shall  the  Son  of 
man  be  ashamed,  when  he  shall 
come  in  his  own  glory,  and  in 
his  Father's,  and  of  the  holy 
angels. 

27  But  I  tell  you  of  a  truth, 


ed  one  of  God,  the  Lord's  Messiah. 
See  on  2  :  26. 


CHAPTER  IX. 


there  be  some  standing  here 
whicJi  shall  not  taste  of  death 
till  they  see  the  kingdom  of 
God. 

28  And  it  came  to  pass, 
about  an  eight  days  after  these 
sayings,  he  took  Peter,  and 
John,  and  James,  and  went  up 
into  a  mountain  to  pray. 

29  And  as  he  prayed,  the 
fashion  of  his  countenance  was 
altered,  and  his  raiment  was 
white  and  glistering. 

30  And  behold,  there  talked 
with  him  two  men,  which  were 
Moses  and  Elias : 

31  Who  appeared  in  glory, 
and  spake  of  his  decease  which 
he  should  accomplish  at  Jerusa- 
lem. 

32  But  Peter  and  they  that 
were  with  him  were  heavy  with 
sleep :  and  when  they  were 
awake,  they  saw  his  glory,  and 
the  two  men  that  stood  with 
him. 

33  And  it  came  to  pass,  as 
they  departed  from  him,  Peter 
said  unto  Jesus,  Master,  it  is 
good  for  us  to  be  here  :  and  let 
us  make  three  tabernacles  ;  one 
for  thee,  and  one  for  Moses,  and 
one  for  Elias :  not  knowing 
what  he  said. 

34  While  he  thus  spake, 
there  came  a  cloud,  and  over- 
shadowed them  :  and  they  feared 
as  they  entered  into  the  cloud. 

35  And  there  came  a  voice 
out  of  the  cloud,  saying,  This  is 
my  beloved  Son  :  hear  him. 

36  And  when  the  voice  was 


past,  Jesus  was  found  alone. 
And  they  kept  it  close,  and  told 
no  man  in  those  days  any  of 
those  things  which  they  had 
seen. 

37  And  it  came  to  pass,  that 
on  the  next  day,  when  they  were 
come  down  from  the  hill,  much 
people  met  him. 

38  And  behold,  a  man  of  the 
company  cried  out,  saying,  Mas- 
ter, 1  beseech  thee  look  upon 
my  son  :  for  he  is  mine  only 
child. 

39  And  lo,  a  spirit  taketh  him, 
and  he  suddenly  crieth  out ; 
and  it  teareth  him  that  he  foam- 
eth  again,  and  bruising  him, 
hardly  departeth  from  him. 

40  And  I  besought  thy  disci- 
ples to  cast  him  out,  and  they 
could  not. 

41  And  Jesus,  answering,  said, 
O  faithless  and  perverse  genera 
tion,  how  long  shall  I  be  with 
you,  and  suffer  you  ?  Bring  thy 
son  hither. 

42  And  as  he  was  yet  a  com- 
ing, the  devil  threw  him  down, 
and  tare  him.  And  Jesus  re- 
buked the  unclean  spirit,  and 
healed  the  child,  and  delivered 
him  again  to  his  father. 

43  And  they  were  all  amazed 
at  the  mighty  power  of  God. 
But  while  they  wondered  every 
one  at  all  things  which  Jesus  did, 
he  said  unto  his  disciples, 

44  Let  these  sayings  sink 
down  into  your  ears :  for  the 
Son  of  man  shall  be  delivered 
into  the  hands  of  men. 


28— 3G.    Compare  Matt.  17:1—9.        37—45.    Compare  Matt.  17:  14— 
Mark  9  :  2—10.  I  23.     Mark  9  :  14—32. 


56 


LUKE. 


45  But  they  understood  not 
this  saying,  and  it  was  hid  from 
them,  that  they  perceived  it  not : 
and  they  feared  to  ask  him  of 
that  saying. 

46  Then  there  arose  a  rea- 
soning among  them,  which  of 
them  should  be  greatest. 

47  And  Jesus,  perceiving  the 
thought  of  their  heart,  took  a 
child,  and  set  him  by  him, 

48  And  said  unto  them, 
Whosoever  shall  receive  this 
child  in  my  name,  receiveth  me  ; 
and  whosoever  shall  receive  me, 
receiveth  him  that  sent  me  ;  for 
he  that  is  least  among  you  all, 
the  same  shall  be  great. 

49  And  John  answered  and 
said,  Master,  we  saw  one  cast- 
ing out  depls  in  thy  name ;  and 
we  forbade  him,  because  he  fol- 
loweth  not  with  us. 

50  And  Jesus  said  unto  him. 
Forbid  Mm  not :  for  he  that  is 
not  against  us,  is  for  us. 


45.  It  was  hid,  &c.  Tt  was  to  them 
an  obscure  saying,  and  they  did  not 
apprehend  it.  It  was  so  diflerent 
from  what  they  had  been  in  the  habit 
of  expecting  in  reference  to  the  Mes- 
siah, that  it  appeared  to  them  Hke  a 
very  dark  saying. 

4G— 50.  Compare  Matt.  18:  1—5. 
Mark  9:  33—41. 

51.  Received  up;  that  is,  into  heav- 
en. Compare  Acts  1 :  11,  22.  ||  He 
steadfasthj  set  his  face  ;  he  resolved. 

52.  The  Samaritans.  See  on  Matt. 
10  :  5. 

53.  Because  his  face  was  as  though 
ki  would  go,  &c.  That  is,  because  he 
was  travelling,  &c.  So  far  did  the 
people  of  this  Samaritan  village  carry 
their  dislike  of  the  Jews,  that,  because 
Jesus  wished  only  for  a  temporary  ac- 
commodation among  them  on  his  way 
to  Jerusalem,  they  refused  to  receive 
him. 


51  And  it  came  to  pass, 
when  the  time  was  come  that 
he  should  be  received  up,  he 
steadfastly  set  his  face  to  go  to 
Jerusalem, 

52  And  sent  messengers  be* 
fore  his  face :  and  they  went  and 
entered  into  a  village  of  the  Sa- 
maritans, to  make  ready  for  him. 

53  And  they  did  not  receive 
him,  because  his  face  was  as 
though  he  would  go  to  Jerusa- 
lem. 

54  And  when  his  disciples 
James  and  John  saw  thisj  they 
said,  Lord,  wilt  thou  that  we 
command  fire  to  come  down 
from  heaven,  and  consume  them, 
even  as  Elias  did  ? 

55  But  he  turned,  and  rebuked 
them,  and  said.  Ye  know  not 
what  manner  of  spirit  ye  are  of. 

56  For  the  Son  of  man  is  not 
come  to  destroy  men's  lives,  but 
to  save  them.  And  they  went 
to  another  village. 


54.  As  Elias  did.  See  2  Kings  1 : 
10,  12. 

56.  Mens  lives.  The  word  ren- 
dered lives  has  the  twofold  signifi- 
cation of  life  here  and  life  hereafter. 
Hence,  in  reference  to  the  suggestion 
of  James  and  John  as  to  the  natural 
life  of  these  Samaritans,  Jesus  could 
appropriately  speak  of  his  having 
come  to  save  men.  It  was  no  part 
of  his  office  to  destroy  men's  lives ; 
he  came  to  save  men,  that  is,  from 
eternal  death.  Hence  it  would  not 
be  suitable  that  he  should  take  the 
attitude  of  vengeance,  and  destroy 
men.  As  if  he  had  said,  The  Messi- 
ah comes  not  as  a  destroyer,  but  as  a 
Saviour,  ||  And  they  went,  &c.  Je- 
sus himself  acted  on  the  spirit  of  his 
direction  to  the  disciples,  mentioned 
in  Matt.  10 :  23. 

Observe,  1.  How  prone  to  ill-will 


CHAPTER  X. 


ST 


57  And  it  came  to  pass,  that 
as  they  went  in  the  way,  a  cer- 
tain man  said  unto  him.  Lord,  I 
will  follow  thee  whithersoever 
thou  goest. 

58  And  Jesus  said  unto  him. 
Foxes  have  holes,  and  birds  of 
the  air  have  nests ;  but  the  Son 
of  man  hath  not  where  to  lay  his 
head. 

59  And  he  said  unto  another. 
Follow  me.  But  he  said,  Lord, 
suffer  me  first  to  go  and  bury 
my  father. 

60  Jesus  said  unto  him,  Let 
the  dead  bury  their  dead :  but 
go  thou  and  preach  the  kingdom 
of  God. 


are  some  men,  and  by  how  unjusti- 
fiable causes  is  it  sometimes  excited  ! 
V.  53. 

2.  How  ready  is  a  spirit  of  resent- 
ment to  show  itself!  and  how  injuri- 
ous methods  does  it  prompt  in  order 
to  obtain  satisfaction  !  v.  54. 

3.  How  lovely  was  the  temper  of 
Christ!  v.  55.  Compare  Matt.  5: 
44—48.  Luke  6  :  35,  36.  Rom.  12  : 
19—21. 

57—60.     Compare  Matt.  8  :  19—22. 

61.  Let  me  first  go  hid  them  fare- 
well^ &c.  The  person  here  spoken  of 
manifested  a  spirit  of  procrastination, 
not  being  willing  at  once  to  leave  all 
from  obedience  to  the  Messiah,  and 
practically  to  acknowledge  the  Mes- 
siah's right  to  instant  and  constant 
obedience.  This  spirit  Jesus  rebuked, 
and  showed  that  there  must  be  an  en- 
tire preference  of  his  service  to  every 
other  claim ;  that  there  must  be  no 
withdrawing  from  his  service.  His 
claims  must  be  regarded  as  supreme  ; 
every  thing  must  be  considered  as  in- 
ferior to  those  claims. 

62.  Having  put  his  hand  to  the 
"plough,  &c.  Such  was  the  instru- 
ment then  used  in  ploughing,  and 
8uch  the  manner  of  performing  the 


61  And  another  also  said, 
Lord,  I  will  follow  thee ;  but  let 
me  first  go  bid  them  farewell 
which  are  at  home  at  my 
house. 

62  And  Jesus  said  unto  him, 
No  man  having  put  his  hand  to 
the  plough,  and  looking  back,  is 
fit  for  the  kingdom  of  God. 

CHAPTER   X. 

AFTER  these  things,  the 
Lord  appointed  other  sev- 
enty also,  and  sent  them  two 
and  two  before  his  face  into 
every  city,  and  place,  whither 
he  himself  would  come. 

work,  that  a  person's  eye  must  be 
steadily  fixed,  else  he  could  not  per- 
form the  work ;  he  would  be  unfit  for 
it.  So,  if  a  person  proposes  to  follow 
the  Messiah,  he  must  make  the  Mes- 
siah's service  his  supreme  and  uni- 
form object  of  regard.  If  he  allows 
other  objects  to  divert  his  mind,  and 
to  interfere  with  the  Messiah's  claims, 
he  betrays  the  absence  of  that  su- 
preme love  which  the  Messiah  justly 
demands.  Nothing,  however  dear, 
must  be  allowed  to  turn  his  mind 
from  the  Messiah.  ||  Is  fit  for  the 
kingdom  of  God;  is  fit  for  service 
pertaining  to  the  Messiah's  reign. 
The  reason  is,  that  in  reality  such  a 
person's  heart  is  not  devoted  to  the 
Messiah ;  it  is  still  fastened  on  other 
objects  than  those  pertaining  to  the 
Saviour's  work. 

Let  us  INQUIRE,  Do  2ce  practically 
give  to  religion  the  first  place  in  our 
hearts  ?  Are  we  disposed  to  obey 
Christ  now  and  always?  Compare 
Luke  14  :  26,  27.     Matt.  10:37. 

CHAPTER  X. 
1.     Other    seventy    also ;    seventy 
others.     There  were  among  the  Sa- 
viour's hearers  and  attendants  others, 


5» 


LUKE. 


2  Therefore  said  he  unto 
them,  The  harvest  truly  is  great, 
but  the  laborers  are  few:  pray 
ye  therefore  the  Lord  of  the 
harvest,  that  he  would  send  forth 
laborers  into  his  harvest. 

3  Go  your  ways  :  behold,  I 
send  you  forth  as  Iambs  among 
wolves. 

4  Carry  neither  purse,  nor 
scrip,  nor  shoes :  and  salute  no 
man  by  the  way. 

5  And  into  whatsoever  house 
ye  enter,  first  say,  Peace  be  to 
this  house. 

6  And  if  the  son  of  peace  be 
there,  your  peace  shall  rest  upon 
it :  if  not,  it  shall  turn  to  you 
again. 

7  And  in  the  same  house  re- 
main, eating  and  drinking  such 
things  as  they  give  :  for  the  la- 
borer is  worthy  of  his  hire.  Go 
not  from  house  to  house. 

8  And  into  whatsoever  city  ye 
enter,  and  they  receive  you,  eat 
such  things  as  are  set  before  you. 


besides  the  twelve  apostles,  who  had 
received  special  benefit  from  his 
instructions,  and  whom  he  taught 
more  privately.  See  Mark  4  :  10. 
From  among  such  attendants,  doubt- 
less, he  selected  the  seventy  here 
mentioned. 

2.  Compare  Matt.  9  :  37,  38.  The 
saying  in  this  verse  was  probably  re- 
peated by  the  Saviour  on  different  oc- 
casions. 

3.  Compare  Matt.  10  :  16. 

4.  Carry,  &c.  Compare  Matt.  10: 
9,  10.  II  Salute  no  man  by  the  way. 
Salutation  among  the  people  of  the 
East  was  of  a  very  formal  character, 
and  occupied  much  time.  On  such 
occasions,  they  would  repeat,  as  often 
as  ten  times,  the  ceremony  of  grasp- 
ing hands  and  kissing,  and  the  in- 
quiries respecting  each  other's  health. 
They  would  give  special  thanks  to 


9  And  heal  the  sick  that  are 
therein,  and  say  unto  them.  The 
kingdom  of  God  is  come  nigh 
unto  you. 

10  But  into  whatsoever  city 
ye  enter,  and  they  receive  you 
not,  go  your  ways  out  into  the 
streets  of  the  same,  and  say, 

11  Even  the  very  dust  of 
your  city,  which  cleaveth  on  us, 
we  do  wipe  off  against  you  : 
notwithstanding,  be  ye  sure  of 
this,  that  the  kingdom  of  God 
is  come  nigh  unto  you. 

12  But  I  say  unto  you.  That 
it  shall  be  more  tolerable  in  that 
day  for  Sodom  than  for  that  city. 

13  Woe  unto  thee,  Chorazin  ! 
woe  unto  thee,  Bethsaida  !  for  if 
the  mighty  works  had  been  done 
in  Tyre  and  Sidon,  which  have 
been  done  in  you,  they  had  a 
great  while  ago  repented,  sitting 
in  sackcloth  and  ashes. 

14  But  it  shall  be  more  tol- 
erable for  Tyre  and  Sidon  at  the 
judgment,  than  for  you. 


God,  and  supplicate  for  each  other 
all  kinds  of  prosperity.  Now,  the 
business  on  which  these  disciples 
were  sent  was  too  urgent  to  be  thus 
delayed.     Compare  2  Kings  4  :  29. 

5—7.  Compare  Matt.  10  :  11—13. 
Peace  be  to  this  house.  Such  was  a 
frequent  form  of  salutation.  See  on 
Matt.  5  :  47.  II  The  son  of  peace  ;  that 
is,  a  person  whose  character  makes  it 
suitable  that  he  should  receive  the 
blessing  implied  in  the  salutation. 
See  on  Matt.  8  :  12.  The  same  idea 
is  expressed  in  Matt.  10 :  11 ,  13,  by 
the  term  worthy.  ||  Go  not  from 
house  to  house.     See  on  Matt.  10  :  11. 

9.  The  kingdom  of  God  ;  the  Mes- 
siah's reign  on  earth.  See  on  Matt. 
3:2.         ^ 

10—12.   Compare  Matt.  10 :  14, 15. 

13—15.  Compare  Matt.  11 :  21— 
23. 


CHAPTER  X. 


51) 


15  And  thou,  Capernaum, 
whicli  art  exalted  to  heaven, 
shalt  be  thrust  down  to  hell. 

16  He  that  heareth  you,  hear- 
eth  me  ;  and  he  that  despiseth 
you,  despiseth  me  ;  and  he  that 
despiseth  me,  despiseth  him  that 
sent  me. 

17  And  the  seventy  returned 
again  with  joy,  saying.  Lord, 
even  the  devils  are  subject  unto 
us  through  thy  name. 

18  And  he  said  unto  them,  I 


16.  Heareth ;  hears  and  receives 
your  message,  and  acts  accordingly. 

Our  Lord's  instructions  to  the  sev- 
enty disciples  are  substantially  the 
same  as  those  before  given  to  the 
twelve  apostles.  The  employment 
and  the  circumstances  in  each  case 
were  much  alike. 

17.  Returned;  from  having  gone 
abroad,  according  to  their  Lord's  di- 
rection.    Compare  v.  1. 

38.  Satan,  as  lightning,  fall  froin 
heaven.  A  figurative  manner  of  de- 
scribing the  speedy  destruction  of 
Satan's  power  over  men.  Lightning 
is  an  emblem  of  great  quickness  of 
motion;  to  fall  from  heaven  signifies 
to  be  throxon  down  from  the  selit,  and 
from  the  exercise,  of  poicer.  The 
idea,  then,  is,  Satan  is  stripped  of  his 
power  ;  the  power  of  the  adversary 
will  rapidly  fall.  Jesus,  in  a  vivid 
■way  of  speaking,  represents  himself 
as  beholding  this  fall.  The  same 
figure  is  used  in  is.  14  :  12,  in  respect 
to  the  fall  of  Babylon,  where  Babylon 
is  spoken  of  as  the  morning-star  fallen 
from  heaven. 

19.  Serpents  and  scorpions.  Such 
noxious  animals  are  emblems  of  what- 
ever might  prove  hostile  and  injuri- 
ous to  the  Saviour's  cause ;  and  the 
special  care  of  divine  providence  was, 
in  this  verse,  promised  to  the  Sa- 
viour's early  ministers.  The  apostle 
Paul  experienced,  in  a  signal  manner, 
this  special  care  of  providence.  See 
Actss  28  :  3—6.  Compare  Ps.  91 :  13. 
y  The  enemy  ;  Satan,  the  great  enemy 


beheld  Satan,  as  lightning,  fall 
from  heaven. 

19  Behold,  I  give  unto  you 
power  to  tread  on  serpents  and 
scorpions,  and  over  all  the 
power  of  the  enemy  :  and  noth- 
ing shall  by  any  means  hurt 
you. 

20  Notwithstanding,  in  this 
rejoice  not,  that  the  spirits  are 
subject  unto  you  ;  but  rather  re- 
joice because  your  names  are 
written  in  heaven. 


of  God  and  man,  to  whose  malign 
influence  is  ascribed  the  opposition 
which  the  cause  of  Christ  would  en- 
counter. Compare  Matt.  13  :  39. 
Rom.  16  :  20. 

20.  Your  names  are  icritteii  in 
heaven.  Allusion  is  made  to  ancient 
practices,  in  respect  to  citizenship. 
The  names  of  citizens  were  enrolled 
in  a  book,  and  when  any  persons 
were  admitted  to  the  rights  of  citizen- 
ship, their  names  were  inserted  in 
this  list.  Thus  heaven  is  spoken  of 
as  a  city,  or  a  commonwealth,  the 
citizens  of  which  are  enrolled  in  a 
certain  book.  The  Saviour  directed 
these  disciples  to  rejoice,  not  so  much 
because  they  had  been  specially  em- 
powered against  evil  spirits,  as  be- 
cause they  were  enrolled  among  the 
citizens  of  heaven,  and  would  come 
to  the  possession  of  eternal  life. 

Remarks.  1.  The  cause  of  Christ 
is  destined  finally  to  triumph,  v.  Id. 

2.  Opposition  to  the  cause  of 
Christ  will  be  unavailing,  v.  19.  it 
always  has  been,  on  the  whole,  una- 
vailing. Though  the  cliampions  of 
the  cross  die,  like  other  men,  yd  God 
raises  up  successors.  Thougii  liol- 
low-hearted  men  may  be  found 
among  the  company  of  Christ's  ser- 
vants, and  may  exert  a  bad  influence, 
yet  there  will  always  be  those  who 
are  "chosen  and  faithful,"  by  whose 
labors  he  will  accomplish  his  designs. 
Though  the  cause  of  Christ  may 
seem,  in  some  individual  instances, 


60 


LUKE. 


21  In  that  hour  Jesus  re- 
ioiced  in  spirit,  and  said,  I 
thank  thee,  O  Father,  Lord  of 
heaven  and  earth,  that  thou  hast 
hid  these  things  from  the  wise 
and  prudent,  and  hast  revealed 
them  unto  babes:  even  so,  Fa- 
ther ;  for  so  it  seemed  good  in 
Ihy  sight. 

22  All  things  are  delivered  to 
me  of  my  Father  :  and  no  man 
knoweth  who  the  Son  is,  but  the 
Father ;  and  who  the  Father  is, 
but  the  Son,  and  he  to  whom  the 
Son  will  reveal  Mm. 

23  And  he  turned  him  unto 
his  disciples,  and  said  privately, 
Blessed  are  the  eyes  which  see 
the  things  that  ye  see. 

24  For  I  tell  you  that  many 
prophets  and  kings  have  desired 


to  be  overborne,  yet,  as  a  whole,  it  is 
going  on  ''  conquering  and  to  con- 
quer." 

3.  No  external  circumstances  on 
earth,  not  even  those  which  are  con- 
nected with  our  Christian  profession, 
should  jje  a  principal  ground  of  jov. 
V.  20. 

4.  The  prospect  of  an  abode  in 
heaven  is  a  most  reasonable  ground 
of  joy.  V.  20.  Have  tee  that  trust  in 
Christ,  that  love  to  him,  and  that 
spirit  of  habitual  obedience  to  him, 
to  which  the  promise  of  heaven  is 
made  ? 

21,  22.  Compare  Matt.  11 :  25—27. 

23,  24.  Compare  Matt.  13  :  16,  17. 

25.  Lawyer;  a  teacher  or  ex- 
pounder of  the  laws  of  Moses.  See  on 
7  :  30.  II  Tempted  ;  tried  him,  put  his 
knowledge  and  skill  to  the  test,  and 
wished  fo  bring  him  into  a  dispute 
and  difficulty.  Jesus  professed  to 
teach  the  true  religion.  The  doctors 
of  the  law,  among  the  Jews,  were 
also  professed  teachers  of  religion. 
One  of  them  now  wislied  to  try  Je- 
sus on  a  certain  question,     jl  Master  j 


to  see  those  things  which  ye  see, 
and  have  not  seen  them ;  and  to 
hear  those  things  which  ye  hear, 
and  have  not  heard  them. 

25  And,  behold,  a  certain 
lawyer  stood  up,  and  tempted 
him,  saying.  Master,  what  shall 
I  do  to  inherit  eternal  life  ? 

26  He  said  unto  him.  What 
is  written  in  the  law  1  how  read- 
est  thou  1 

27  And  he,  answering,  said, 
Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with 
all  thy  soul,  and  with  all  thy 
strength,  and  with  all  thy 
mind ;  and  thy  neighbor  as  thy- 
self. 

28  And  he  said  unto  him, 
Thou  hast  answered  right  :  this 
do.  and  thou  shalt  live. 


here  equivalent  to  teacher.  j|  What 
shall  I  do,  &c.  This  was  an  mquiry 
that  excited  much  interest  at  that 
time.  See  Matt.  19:  16.  Mark  10: 
17.  There  seems,  too,  to  have  been 
prevalent  a  belief  that  there  were 
certain  acts  of  obedience  which  would 
infallibly  secure  eternal  life,  without 
its  being  sufficiently  considered  that 
the  heart  must  be  right.  See  Matt. 
22 :  36.     II  To  inherit  ;  to  obtain. 

26.  In  the  laic  ;  strictly,  the  law  of 
Moses.  But  here  the  word  is  proba- 
bly to  be  understood  in  a  large  sense, 
as  equivalent  to  the  term  Scriptures. 
See  Matt.  22  :  40. 

27.  Compare  Matt.  22  :  37—40. 

28.  This  do  ;  cherish  such  a  state 
of  heart,  and  pursue  such  a  course 
of  conduct.  This  supreme  love  to 
God,  producing  a  cheerful  obedience 
to  his  will,  and  having  the  promise  of 
eternal  life,  is  true  piety.  It  may  be 
well  to  observe  here,  that  the  gospel 
of  Jesus  Christ  shows  us  the  way 
by  which  men,  sinful  beings,  can 
come  to  the  possession  of  this  su- 
preme love  and  obedience  to  God.  It 
is  by  submission  to  Christ,  springing 


CHAPTER  X. 


61 


29  But  he,  willing  to  justify 
himself,  said  unto  Jesus,  And 
who  is  my  neighbor  ? 

30  And  Jesus,  answering, 
said,  A  certain  man  went  down 
from  Jerusalem  to  Jericho,  and 
fell  among  thieves,  which  strip- 
ped him  of  his  raiment,  and 
wounded  him,  and  departed, 
leaving  Mm  half  dead. 

31  And  by  chance  there 
came  down  a  certain  priest  that 


from  a   heart   renewed  by  the  Holy 
Spirit.     See  Rom.  8  :  1—4. 

29.  The  word  neighbor,  though 
used  in  the  Scriptures  in  the  broadest 
extent  of  meaning,  as  equivalent  to 
another  person,  was  explained  by  the 
Jewish  teachers  as  having  a  limited 
meaning  ;  so  that  they  felt  at  liberty 
to  teach,  Thou  shall  love  thy  neigh- 
bor, and  hate  thine  enemy.  See 
Matt.  5  :  43.  There  was  room,  then, 
in  the  view  of  this  person,  still,  for 
inquiring  as  to  the  meaning  of  the 
word  neighbor,  in  the  connection  in 
which  it  had  now  been  introduced. 
As  the  inquiry  which  he  had  present- 
ed had  been  answered  simply  by  a 
reference  to  the  Scriptures,  he  proba- 
bly felt  a  desire  for  a  discussion  of  the 
subject,  so  as  to  draw  out  in  detail  the 
views  of  Jesus,  who  professed  to  be 
a  teacher.  Willing  to  justifrj  himself ; 
wishing  to  show  himself  a  righteous, 
a  good  man  ;  professing  a  desire  to 
understand  the  direction,  in  order  that 
he  might  live  according  to  its  mean- 
ing, and  obtain  eternal  life. 

30.  And  Jesus,  ansicering,  said,  &c. 
The  parable  which  now  follows  must 
be  explained  as  an  answer  to  the  in- 
quiry, Who  is  my  neighbor  ?  and  to 
this  inquiry  it  is  a  most  appropriate 
and  satisfactory  answer.  The  answer 
conveyed  by  the  parable  is  this :  Ev- 
ery and  any  human  being,  who  is 
within  the  reach  of  your  kind  re- 
gards and  kind  treatment,  is  your 
neighbor,  whether  he  be  a  special 
friend,  an  acquaintance,  or  a  stranger, 
a  foreigner,  or  even  an  enemy.     J\'o 

VOL.    II.  G 


way  ;  and  when  he  saw  him,  he 
passed  by  on  the  other  side. 

32  And  likewise  a  Levite, 
when  he  was  at  the  place,  came 
and  looked  on  him,  and  passed 
by  on  the  other  side. 

33  But  a  certain  Samaritan, 
as  he  journeyed,  came  where  he 
was :  and  when  he  saw  him,  he 
had  compassion  on  him, 

34  And  went  to  him,  and 
bound  up  his  wounds,   pouring 


human  being  is  to  be  considered  as 
not  entitled  to  the  compassion  and 
kindness  required  by  the  precept. 
Thou  shalt  love  thy  neighbor  as  thy- 
self. By  selecting  a  Samaritan,  as 
furnishing  assistance  to  a  distressed 
Jew,  who  had  been  neglected  by  prin- 
cipal religious  men  of  his  own  na- 
tion, this  lesson  was  most  happily 
enforced  ;  for  between  Jews  and  Sa- 
maritans there  was  no  friendly  inter- 
course. II  To  Jericho.  Jericho  was 
about  twenty  miles,  nearly  east,  from 
Jerusalem.  The  road  from  Jericho 
to  Jerusalem  was  a  very  favorable 
one  for  robbers.  At  the  present  day, 
it  passes  through  a  series  of  rocky 
defiles,  and  the  surrounding  scenery 
is  of  the  most  gloomy  aspect. 

31.  By  chance  ;  or,  as  we  say,  he 
happened  to  be  travelling  that  way. 
II  A  certain  priest ;  one  of  the  chief 
religious  men  of  the  nation.  But, 
though  having  the  reputation  of  pie- 
ty, he  wholly  neglected  his  suffering 
countryman. 

32.  A  Levite.  The  Levites  were 
specially  devoted  to  the  service  of  re- 
ligion. The  tribe  of  Levi  had  been 
set  apart  for  the  service  of  the  sanc- 
tuary, and  for  the  religious  interests 
of  the  nation.  H  Came  and  looked  on 
him  ;  and  thus  saw  the  pressing  na- 
ture of  the  case. 

33.  Samaritan.  See  on  Matt.  10  : 
5.    John  4  :  9. 

34.  Oil  and  wine.  These  articles 
were  frequently  used  for  medical  pur- 
poses. The  wounds  of  the  unhappy 
man  needed  to  be  washed,  and  the 


LUKE. 


in  oil  and  wine,  and  set  him  on 
his  own  beast,  and  brought  him 
to  an  inn,  and  took  care  of  him. 

35  And  on  the  morrow,  when 
he  departed,  he  took  out  two 
pence,  and  gave  them  to  the 
host,  and  said  unto  him.  Take 
care  of  him :  and  whatsoever 
thou  spendest  more,  when  I 
come  again,  I  will  repay  thee. 

36  Which  now  of  these  three, 
thinkest  thou,  was  neighbor 
unto  him  that  fell  among  the 
thieves  ? 

37  And  he  said,  He  that 
showed  mercy  on  him.  Then 
said  Jesus  unto  him.  Go,  and  do 
thou  likewise. 

38  Now  it  came  to  pass,  as 
they  went,  that  he  entered  into 


blood  to  be  stanched.  The  wine  of 
that  country  would  be  suitable  for 
that  purpose,  while,  afterwards,  the 
oil  would  have  a  soothing  tendency. 
It  was  customary  for  persons  who 
were  travelling  a  considerable  dis- 
tance to  take  with  them  various  arti- 
cles of  necessity  and  convenience. 
See  Gen.  28  :  18. 

35.  The  host;  the  keeper  of  the 
public  house. 

37.  He  that  showed  mercy,  &c. 
Thus,  without  any  intricate  discus- 
sion, Jesus  led  this  doctor  of  the  law 
to  a  proper  answer,  —  showing  him 
that  the  precept  requiring  love  to 
one's  neighbor  includes  every  human 
being,  even  though  he  be  a  stranger, 
or  belong  to  a  hostile  community. 
The  doctor  of  the  law  having  pro- 
posed the  question,  with  the  ostensi- 
ble design  of  showing  himself  to  be 
a  righteous  man,  and  with  the  osten- 
sible purpose  of  acting  towards  liis 
neighbor  according  as  the  discussion 
respecting  the  meaning  of  the  word 
should  issue,  Jesus  then  urged  on 
him  the  practical  consequence — Go 
and  do  likewise;  cherish  the  same 
disposition    which    you    have    com- 


a  certain  village :  and  a  certain 
woman,  named  Martha,  received 
him  into  her  house. 

39  And  she  had  a  sister  called 
Mary,  which  also  sat  at  Jesus' 
feet,  and  heard  his  word. 

40  But  Martha  was  cumbered 
about  much  serving,  and  came 
to  him,  and  said.  Lord,  dost 
thou  not  care  that  my  sister  hath 
left  me  to  serve  alone  1  bid  her 
therefore  that  she  help  me. 

41  And  Jesus  answered,  and 
said  unto  her,  Martha,  Martha, 
thou  art  careful,  and  troubled 
about  many  things : 

42  But  one  thing  Is  needful ; 
and  Mary  hath  chosen  that  good 
part,  which  shall  not  be  taken 
away  from  her. 


mended  in  this  Samaritan  ;  go,  prac- 
tise the  principle  of  true,  impartial 
love  to  man.     Compare  1  John  3  :  17. 

Reflections.  1.  How  lovely  is 
the  spirit  which  the  gospel  enjoins 
and  inspires !  It  includes  all  men 
within  its  kind  regards,  whatever  be 
their  external  condition. 

2.  If  we  would  have  this  genuine, 
extensive  love  to  our  neighbor,  we 
must  begin  by  having  supreme  love 
to  God,  and  by  conforming  ourselves 
to  his  holy  character. 

38.  A  certain  village  ;  lieih^ny .  See 
John  11  :  1.     Matt.  21:  17. 

39.  His  word;  his  instructions. 
42.    One  thing  is  needful ;  the  favor 

of  God,  salvation ;  as  is  explained  by 
the  Saviour's  mentioning  "  that  good 
jtart,^^  namely,  eternal  life,  the  blessed 
portion  which  will  endure  forever. 

Thus  our  Lord  would  discourage 
an  undue  solicitude  about  tempora. 
matters  and  outward  appearances. 
Our  bodies  will  soon  be  laid  in  the 
grave  ;  the  earth  and  the  works  there- 
in will  be  burned  up.  But  our  souls 
are   immortal;  and   there   is  endless 


CHAPTER  XL 


CHAPTER   XI. 

AND  it  came  to  pass,  that  as 
he  was  praying  in  a  certain 
place,  when  he  ceased,  one  of 
his  disciples  said  unto  him. 
Lord,  teach  us  to  pray,  as  John 
also  taught  his  disciples. 

2  And  he  said  unto  them, 
When  ye  pray,  say,  Our  Father 
which  art  in  heaven.  Hallowed 
be  thy  name.  Thy  kingdom 
come.  Thy  will  be  done,  as  in 
heaven,  so  in  earth. 

3  Give  us  day  by  day  our 
daily  bread. 

4  And  forgive  us  our  sins ;  for 
we  also  forgive  every  one  that 
is  indebted  to  us.  And  lead  us 
not  into  temptation ;  but  deliver 
us  from  evil. 

5  And  he  said  unto  them, 
Which  of  you  shall  have  a 
friend,  and  shall  go  unto  him  at 


glory  for  the  righteous.  What,  then, 
does  wisdom  dictate,  as  the  portion 
which  we  should  choose  ?  1  John  2 : 
17.  2  Pet.  3:  11,  13.  Rev.  21:4, 
23—27. 

CHAPTER  XI. 

1.  Teach  us  to  praij.  It  was  com- 
mon for  the  Jewish  teachers  to  give 
a  short  form  of  prayer  to  those  whom 
they  instructed.  John  the  Baptist,  it 
seems  from  this  verse,  had  imitated 
the  practice.  Jesus  had,  also,  in  the 
sermon  on  the  mount,  given  instruc- 
tions respecting  prayer,  and  a  model, 
to  the  spirit  and  manner  of  which  he 
wished  his  disciples'  prayers  to  be 
conformed.  See  Matt.  6  :  5—15.  7  : 
7 — 1 1 .  But  he  was  not  understood  as 
prescribing  a  particular  form  of  words 
to  be  used  in  prayer.  Such  a  form, 
probably,  was  now  requested  by  one 
of  his  disciples. 

2.  ^^nd  he  said  unto  them,  «fec.  He 
at  once  recalled  to  the  minds  of  his 
disciples  the  pattern  which  he   had 


midnight,    and    say   unto    him, 
Friend,  lend  me  three  loaves : 

6  For  a  friend  of  mine  in  his 
journey  is  come  to  me,  and  I 
have  nothing  to  set  before 
him? 

7  And  he  from  within  shall 
answer  and  say.  Trouble  me 
not :  the  door  is  now  shut,  and 
my  children  are  with  me  in 
bed;  I  cannot  rise  and  give 
thee. 

8  I  say  unto  you.  Though  he 
will  not  rise  and  give  him,  be- 
cause he  is  his  friend,  yet  be- 
cause of  his  importunity  he  will 
rise  and  give  him  as  many  as  he 
needeth. 

9  And  I  say  unto  you,  Ask, 
and  it  shall  be  given  you;  seek, 
and  ye  shall  find ;  knock,  and  it 
shall  be  opened  unto  you. 

10  For  every  one  that  asketh. 


formerly  given,  being  more  anxious 
about  the  spirit,  than  about  the  words 
or  the  length  of  a  prayer. 

2—4.    Compare  Matt.  6 :  9—13. 

5.  Jesus  then  proceeded  to  encour- 
age his  disciples  in  the  exercise  of 
prayer,  particularly  with  respect  to 
perseverance  and  importunity. 

7.  Are  tcith  me  in  bed.  That  is,  my 
children  and  I  have  retired  to  bed. 

8.  Though  he  will  not  rise,  &c. 
If  friendship  on  his  part  do  not  excite 
him  to  favor  his  neighbor,  yet  impor- 
tunity on  the  part  of  his  neighbor  will 
prevail.  In  application  to  God's  hear- 
ing the  prayers  of  his  people,  this 
illustration  is  peculiarly  strong.  God 
has  a  love  for  his  children,  and  is  pre- 
disposed to  hear  their  prayers  and  to 
bestow  blessings.  And  if  importunity 
can  prevail  over  the  unwillingness  of 
a  man  to  listen  to  his  neighbor's  en- 
treaty, much  more  will  importunate 
prayer  to  God  be  followed  by  favor 
able  answers.     Compare  18  :  1 — 8. 

9—13.   Compare  Matt.  7:  7— 11 


64 


LUKE. 


receiveth  ;  and  he  that  seeketh, 
findeth ;  and  to  him  that  knock- 
eth,  it  shall  be  opened. 

11  If  a  son  shall  ask  bread  of 
any  of  you  that  is  a  father,  will 
he  give  him  a  stone?  or  if  he 
ask  a  fish,  will  he  for  a  fish  give 
him  a  serpent  1 

12  Or  if  he  shall  ask  an 
^ggi  vj^ill  he  offer  him  a  scor- 
pion? 

13  If  ye  then,  being  evil, 
know  how  to  give  good  gifts 
unto  your  children  :  how  much 
more  shall  your  heavenly  Father 
give  the  Holy  Spirit  to  them 
that  ask  him  ? 

14  And  he  was  casting  out  a 
devil,  and  it  was  dumb.  And  it 
came  to  pass  when  the  devil  was 
gone  out,  the  dumb  spake ;  and 
the  people  wondered. 

15  But  some  of  them  said, 
He  casteth  out  devils  through 
Beelzebub,  the  chief  of  the 
devils. 

16  And  others,  tempting  him, 
sought  of  him  a  sign  from 
heaven. 

17  But  he,  knowing  their 
thoughts,  said  unto  them,  Every 
kingdom  divided  against  itself, 
is  brought  to  desolation ;  and  a 


12.  A  scorpion;  a  large  venomous 
insect,  found  in  hot  countries  among 
the  stones  of  old  walls  and  in  decayed 
buildings,  it  has  a  sting  at  the  ex- 
tremity of  its  tail. 

13.  Tke  Holy  Spirit;  the  influences 
of  the  Holy  Spirit,  so  indispensable 
to  our  salvation.  In  the  language 
furnished  by  Matt.  7:  11,  our^Lord 
used  the  expression  good  things  —  a 
general  phrase,  applicable  to  our  tem- 
poral and  our  spiritual  concerns.  In 
the  language  furnished  by  Luke,  the 


house  divided  against  a  house, 
falleth. 

18  If  Satan  also  be  divided 
against  himself,  how  shall  his 
kingdom  stand?  because  ye  say 
that  I  cast  out  devils'  through 
Beelzebub. 

19  And  if  I  by  Beelzebub 
cast  out  devils,  by  whom  do 
your  sons  cast  them  out?  there- 
fore shall  they  be  your  judges. 

20  But  if  I  with  the  finger 
of  God  cast  out  devils,  no  doubt 
the  kingdom  of  God  is  come 
upon  you. 

21  When  a  strong  man  armed 
keepeth  his  palace,  his  goods 
are  in  peace : 

22  But  when  a  stronger  than 
he  shall  come  upon  him,  and 
overcome  him,  he  taketh  from 
him  all  his  armor  wherein  he 
trusted,  and  divideth  his  spoils. 

23  He  that  is  not  with  me 
is  against  me :  and  he  that 
gathereth  not  with  me  scat- 
tereth. 

24  When  the  unclean  spirit 
is  gone  out  of  a  man,  he  walketh 
through  dry  places,  seeking  rest : 
and  finding  none,  he  saith,  I  will 
return  unto  my  house  whence  I 
came  out. 


expression  is  more  specific,  having 
particular  reference  to  the  soul,  as 
the  soul's  welfare  is  of  paramount  im- 
portance. 

14_32.  Compare  Matt.  12 :  22—45. 

16.  Sought  of  him  a  sign  from 
heaven.  The  request,  mentioned  in 
this  verse,  is  replied  to  by  our  Saviour 
in  V.  29.  Compare  Matt.  12:  38, 
&c. 

20.  Thcfivger  of  God.  Figurative 
language,  expressing  the  power  of 
God.     See  Matt.  12 :  28. 


CHAPTER  XL 


G5 


25  And  when  he  cometh,  he 
findeth  it  swept  and  garnished. 

26  Then  goeth  he,  and  ta- 
keth  to  Mm  seven  other  spirits 
more  wicked  than  himself;  and 
they  enter  in,  and  dwell  there : 
and  the  last  state  of  that  man  is 
worse  than  the  first. 

27  And  it  came  to  pass,  as 
he  spake  these  things,  a  certain 
woman  of  the  company  lifted  up 
hor  voice,  and  said  unto  him. 
Blessed  is  the  womb  that  bare 
thee,  and  the  paps  which  thou 
hast  sucked. 

28  But  he  said.  Yea,  rather 
blessed  are  they  that  hear  the 
word  of  God,  and  keep  it. 

29  And  when  the  people  were 
gathered  thick  together,  he  be- 
gan to  say.  This  is  an  evil  gen- 
eration :  they  seek  a  sign  ;  and 
there  shall  no  sign  be  given  it, 
but  the  sign  of  Jonas  the  prophet. 

30  For  as  Jonas  was  a  sign 
unto  the  Ninevites,  so  shall  also 
the  Son  of  man  be  to  this  gen- 
eration. 

31  The  queen  of  the  south 
shall  rise  up  in  the  judgment 
with  the  men  of  this  genera- 
tion, and  condemn  them :  for 
she  came  from  the  utmost  parts 
of  the  earth,  to  hear  the  wisdom 


33—36.  See  Matt.  5:15.  6:22, 
23.  These  verses  contain  several 
weiirhty  sayings  of  our  Lord,  deliv- 
ered, probably,  at  different  times,  but 
inserted  here  according  to  the  manner 
of  Luke  in  other  passages.  See  re- 
marks on  6 :  39.  This  place  was 
probably  regarded  as  a  suitable  one 
for  recording  these  sayings,  as  the 
general  principle  contained  in  them 
has  a  similarity  to  the  topic  on  which 
our  Lord  had  just  been  speaking.    He 


of  Solomon  ;  and  behold,  a  great- 
er than  Solomon  is  here. 

32  The  men  of  Nineveh  shall 
rise  up  in  the  judgment  with  this 
generation,  and  shall  condemn 
it :  for  they  repented  at  the 
preaching  of  Jonas  ;  and  behold, 
a  greater  than  Jonas  is  here. 

33  No  man,  when  he  hath 
lighted  a  candle,  putteth  it  in  a 
secret  place,  neither  under  a 
bushel,  but  on  a  candlestick, 
that  they  which  come  in  may 
see  the  light. 

34  The  light  of  the  body  is 
the  eye :  therefore  when  thine 
eye  is  single,  thy  whole  body 
also  is  full  of  light ;  but  when 
thine  eye  is  evil,  thy  body  also  ^5 
full  of  darkness. 

35  Take  heed  therefore,  that 
the  light  which  is  in  thee  be  not 
darkness. 

36  If  thy  whole  body  there- 
fore he  full  of  light,  having  no 
part  dark,  the  whole  shall  be 
full  of  light ;  as  when  the  bright 
shining  of  a  candle  doth  give 
thee  light. 

37  And  as  he  spake,  a  certani 
Pharisee  besought  him  to  dine 
with  him  :  and  he  went  in  and 
sat  down  to  meat. 

38  And  when   the    Pharisee 

had  described  the  people  of  that  gen- 
eration as  neglecting  the  advantages 
which  had  been  bestowed  on  them, 
and  as  therefore  exposed  to  condem- 
nation. These  verses  enforce  the 
principle  that  knowledge  and  advan 
tages  are  bestowed  in  order  to  be 
used,  and  that  sad  consequences  will 
result  from  abusing  or  neglecting 
them. 

38.  Washed.  The  original  word 
here  employed    is  the  one  which   is 


LUKE. 


saw  it,  he  marvelled  that  he 
had  not  first  washed  before  din- 
ner. 

39  And  the  Lord  said  unto 
him,  Now  do  ye  Pharisees  make 
clean  the  outside  of  the  cup  and 
the  platter ;  but  your  inward 
part  is  full  of  ravening  and  wick- 
edness. 

40  Ye  fools,  did  not  he  that 
made  that  which  is  without, 
make  that  which  is  within  also  1 

41  But  rather  give  alms  of 
such  things  as  ye  have ;  and  be- 
hold, all  things  are  clean  unto 
you. 

42  But  woe  unto  you,  Phari- 
sees !  for  ye  tithe  mint,  and  rue, 
and  all  manner  of  herbs,  and  pass 
over  judgment  and  the  love  of 
God :   these   ought   ye   to  have 

usually  rendered  baptized ;  and  it  ex- 
presses that  copious  use  of  water  for 
cleansing  which  the  Jewish  rules  re- 
quired, when  persons  had  been  ex- 
posed to  a  promiscuous  crowd,  as  had 
been  the  case  at  this  time  with  Jesus. 
See  v.  29.  For  the  elucidation  of  the 
word  in  such  a  connection,  see  on 
Mark  7 :  4. 

39.  Compare  Matt.  23  :  25.  Your 
inward  part  ;  your  hearts.  ||  Raven- 
ing and  tcickedncss  ;  a  rapacious  and 
wicked  disposition.  See  on  Matt.  23 : 
14.  15 :  5.  Mark  7 :  10—12.  The 
thou;?ht  of  the  Saviour  obviously 
is,  You  are  anxious  for  outward 
purity ;  but  you  neglect  purity  of 
heart. 

40.  Ye  fools!  Ignorant,  inconsid- 
erate men  ! 

41.  Give  alms,  Slc.  If  you  would 
exercise  a  charitable,  benevolent  spir- 
it, and  employ  your  property  in  ad- 
ministering to  the  necessities  of  men, 
you  might  then  regard  your  posses- 
sions as  allowed  by  God  to  your  free 
enjoyment.  |I  Clean  unto  you.  The 
Jev/ish  law  contained  very  precise  di- 
rections respecting  ceremonial  clean- 
ness and  uncleanness.     Things  which 


done,  and  not  to  leave  the  other 
undone. 

43  Woe  unto  you,  Pharisees  ! 
for  ye  love  the  uppermost  seats 
in  the  synagogues,  and  greetings 
in  the  markets. 

44  Woe  unto  you,  scribes  and 
Pharisees,  hypocrites  !  for  ye  are 
as  graves  which  appear  not,  and 
the  men  that  walk  over  them  are 
not  aware  of  them. 

45  Then  answered  one  of 
the  lawyers,  and  said  unto  him, 
Master,  thus  saying,  thou  re- 
pro  achest  us  also. 

46  And  he  said,  Woe  unto 
you  also,  i/e  lawyers !  for  ye  lade 
men  with  burdens  grievous  to  be 
borne,  and  ye  yourselves  touch 
not  the  burdens  with  one  of  your 
fingers. 

in  the  judgment  of  the  law  were  un- 
clean, were  prohibited  to  be  used ; 
things  which  were  clean  according  to 
the  law, it  was  allowable  to  use.  Hence 
the  terms  clean  and  unclean  came  to 
be  equivalent  to  the  terms  lawful  and 
unlawful.  Now,  the  Pharisees  did 
not  make  such  a  use  of  their  property 
as  God  required  :  instead  of  devoting 
a  suitable  portion  of  it  to  relieving 
the  wants  of  the  needy,  they  had  re- 
gard to  their  own  convenience  and 
aggrandizement.  But  if  they  would 
laj'  aside  their  present  selfish  disposi- 
tion, and,  under  the  influence  of  im- 
partial love  to  men,  would  administer 
to  human  woes,  then  they  might  law- 
fully enjoji-  the  property  Avhich  divine 
providence  might  put  in  their  posses- 
sion. Compare  3:  11.  10  :  37.  18  : 
22.     19:8,9. 

42—44.  Compare  Matt.  23  :  23,  6, 
7,  27.  ^ 

45.  Thou  reproachest  us  also.  The 
lawyers,  that  is,  teachers  of  the  Mo- 
saic law,  were  similar  in  opinions  and 
character  to  the  Pharisees,  and  by  their 
teaching  gave  tone  to  the  sentiments 
of  the  Pharisees. 

4G.    See  Matt.  23 :  4. 


CHAPTER  XI. 


67 


47  Woe  unto  you !  for  ye 
build  the  sepulchres  of  the 
prophets,  and  your  fathers  killed 
them. 

48  Truly  ye  bear  witness, 
that  ye  allow  the  deeds  of  your 
fathers :  for  they  indeed  killed 
them,  and  ye  build  their  sepul- 
chres. 

49  Therefore  also  said  the 
wisdom  of  God,  I  will  send  them 
prophets  and  apostles,  and  some 
of  them  they  shall  slay  and  per- 
secute : 

50  That  the  blood  of  all  the 
prophets,  which  was  shed  from 
the  foundation  of  the  world,  may 
be  required  of  this  generation  ; 

51  From  the  blood  of  Abel 


47,  48.  See  Matt.  23:29— 31.  Ye 
allow ;  ye  assent  to  your  fathers' 
deeds ;  ye  have  the  same  disposition 
which  actuated  your  fathers  in  their 
persecution  of  the  prophets.  The 
similarity  between  the  act  of  killing 
the  prophets  and  the  act  of  building 
sepulchres  for  them,  led  Jesus  to  de- 
clare that  they  were  also  similar  to 
their  fathers  in  their  disposition.  Be- 
sides, they  acknowledged  it  was  their 
fathers  that  had  slain  the  prophets  ; 
and  the  descendants  of  those  fathers 
were  their  children,  not  only  by  natu- 
ral descent,  but  also  by  character.  See 
on  Matt.  2.3:  29 — 31,  for  the  meaning 
of  the  phrase  to  be  the  son  of  a  person. 

49—51.  See  on  Matt.  23:34—36. 
Said  the  tclsdom  of  God;  God  in  his 
wisdom  has  said ;  or,  the  wisdom  of 
God,  speaking  by  me,  has  declared. 

52.  The  key  of  knowledge.  You,  as 
the  professed  teachers  of  the  people, 
ought  to  unlock  for  them  the  treas- 
ures of  divine  knowledge  ;  in  other 
words,  ought  to  impart  to  them  divine 
knowledge.  But,  instead  of  conferring 
on  them  this  benefit,  yon  withhold  it 
from  them  ;  you  hinder  them  from  ob- 
taining it.  This  the  teachers  of  the  law, 
the  scribes,  did  by  their  opposition  to 


unto  the  blood  of  Zacharias, 
which  perished  between  the  al- 
tar and  the  temple  :  verily,  I  say 
unto  you,  It  shall  be  required 
of  this  generation. 

52  Woe  unto  you,  lawyers! 
for  ye  have  taken  away  the  key 
of  knowledge:  ye  entered  not 
in  yourselves,  and  them  that 
were  entering  in  ye  hindered. 

53  And  as  he  said  these  things 
unto  them,  the  scribes  and  the 
Pharisees  becran  to  urge  him  ve- 
hemently,  and  to  provoke  him  to 
speak  of  many  things ; 

54  Laying  wait  for  him,  and 
seeking  to  catch  something  out 
of  his  mouth,  that  they  might 
accuse  him. 


Jesus,  and  their  endeavoring  to  hinder 
the  people  from  receiving  his  instruc- 
tions. II  Ye  entered,  not  in  yourselves. 
The  Messiah's  dispensation  is  here  lik- 
ened to  an  edifice,  into  which  these  re- 
ligious teachers  ought  themselves  to 
have  entered,  and  to  have  encouraged 
the  entrance  of  the  people.  But,  on 
the  contrary,  they  entered  not  them- 
selves, and  those  who  were  somewhat 
disposed  to  enter,  they  hindered. 
That  is,  they  did  not  themselves  re- 
ceive the  doctrines  of  Christ,  nor  seek 
the  blessings  which  he  promised  ;  and 
they  did  all  they  could  to  keep  others 
from  receiving  his  doctrines  and  bless- 
ings. So  injurious  was  their  influ- 
ence on  the  spiritual  condition  of  the 
people.     Compare  Matt.  23:  13. 

53.  To  provoke  him  to  speak  of 
viany  things ;  to  propose  ensnaring 
questions,  which  they  hoped  he  would 
answer  incautiously. 

54.  That  they  might  accuse  him. 
They  framed  such  questions  as,  if  in- 
cautiously or  even  directly  answered, 
might  enable  either  the  Pharisees  to 
set  one  class  of  the  people  against 
him,  or  the  Sadducees  another  class, 
or  the  Herodians  another.  Thus  they 
hoped  in  some  way  to  be  able  to  draw 


LUKE. 


CHAPTER  XII. 

IN  the  mean  time,  when  there 
were  gathered  together  an 
innumerable  multitude  of  people, 
insomuch  that  they  trode  one 
upon  another,  he  began  to  say 
unto  his  disciples  first  of  all, 
Beware  ye  of  the  leaven  of  the 
Pharisees,  which  is  hypocrisy. 

2  For  there  is  nothing  cov- 
ered, that  shall  not  be  revealed ; 
neither  hid,  that  shall  not  be 
known. 

3  Therefore,    whatsoever   ye 


up  an  accusation  against  him,  which 
could  be  presented  either  to  the  Jew- 
ish Sanhedrim,  or  to  the  Roman  gov- 
ernor. Compare  Matt.  22:  15,  16, 
23,  24. 

Reflections.  1.  How  strong  and 
determined  was  the  opposition  of  the 
principal  men  among  the  Jews  to  Je- 
sus !  So  bent  on  self-destruction  do 
men  sometimes  seem  to  be,  that  they 
will  not  desist  from  prosecuting  their 
purpose  even  by  methods  which  they 
know  to  be  unjustifiable  and  deceit- 
ful. How  fatal  is  the  influence  of 
prejudice,  ill-will,  and  supposed  self- 
interest  ! 

2.  We  cannot  but  admire  the  wis- 
dom, benevolence,  and  undaunted 
steadiness  of  Jesus. 

3.  Let  us  be  careful  that  true  re- 
ligion be  in  our  hearts,  influencing 
our  characters  and  conduct.  A  fair 
profession  may  consist  with  a  corrupt 
heart,  v.  42. 

CHAPTER   Xn. 

1.  The  leaven  of  the  Pharisees, 
which  is  hypocrisy.  The  piety  of  the 
Pharisees  was  a  mere  pretence ;  hy- 
pocrisy was  inwrought  into,  and  per- 
vaded, their  characters,  as  leaven 
pervades  the  mass  in  which  it  is 
placed. 

2.  For  there  is  nothing  covered,  &c. 
Nothing  can  be  concealed  from  God. 
There  will  be  a  disclosure  of  every 
man's  character,  under  however  thick 


have  spoken  in  darkness,  shall 
be  heard  in  the  light ;  and  that 
which  ye  have  spoken  in  the  ear 
in  closets,  shall  be  proclaimed 
upon  the  house-tops. 

4  And  I  say  unto  you,  my 
friends,  Be  not  afraid  of  them 
that  kill  the  body,  and  after  that, 
have  no  more  that  they  can  do. 

5  But  I  will  forewarn  you 
whom  ye  shall  fear  :  Fear  him, 
which,  after  he  hath  killed,  hath 
power  to  cast  into  hell ;  yea,  I 
say  unto  you.  Fear  him. 


a  guise  he  may  think  himself  con- 
cealed. 

3.  In  the  light;  —  upon  the  house' 
tops.  Your  most  secret  communica- 
tions shall  be  divulged.  House-tops 
were  so  constructed  as  to  be  very  fa- 
vorable for  making  a  public  procla- 
mation. See  Matt.  10 :  27.  By  this 
figurative  language,  the  Saviour  con- 
veyed the  thought  that  concealment 
of  one's  character  and  purposes  is  im- 
possible, and  that,  therefore,  his  disci- 
ples should  sedulously  guard  against 
hypocrisy.  See  Eccles.  12 :  14.  1 
Cor.  4:5.  2  Cor.  5:  10.  Ps.  139. 
The  words  in  the  second  and  third 
verses  seem  to  have  been  proverbial 
sayings,  which  could  be  happily  ap- 
plied to  show  the  utter  uselessness  of 
hypocrisy.  In  Matt.  10  :  26,  27,  they 
appear  to  be  employed  in  a  slightly 
different  application. 

How  important  it  was  that  those 
earliest  ministers  of  the  Saviour,  ex- 
posed to  so  many  circumstances  of 
trial,  should  be  perfectly  sincere,  it  is 
scarcely  necessary  to  hint. 

4,  5.  Be  not  afraid,  &c.  Constancy 
in  their  attachment  to  Jesus,  and  in 
defending  his  cause,  was  also  de- 
manded of  them.  They  would  be 
exposed  to  imminent  danger,  as  his 
disciples.  Their  best  defence  against 
the  fear  which  their  dangers  might 
excite,  would  be  a  salutary  fear  of 
God,  whose  displeasure  would  be  felt 
in  another  world,  as  well  as  in  thi». 
See  Matt.  10 :  28. 


CHAPTER  XII. 


6  Are  not  tive  sparrows  sold 
for  two  farthings,  and  not  one  of 
tlieni  is  forgotten  before  God  ? 

7  But  even  the  very  hairs  of 
your  head  are  all  numbered. 
Fear  not  therefore :  ye  are  of 
more  value  than  many  spar- 
rows 

8  Also  I  say  unto  you,  Who- 
soever shall  confess  me  before 
men,  him  shall  the  Son  of  man 
also  confess  before  the  angels  of 
God. 

9  But  he  that  denieth  me  be- 
fore men,  shall  be  denied  before 
the  angels  of  God. 

10  And  whosoever  shall  speak 
a  word  against  the  Son  of  man,  it 
shall  be  forgiven  him :  but  unto 
him  that  blasphemeth  against 
the  Holy  Ghost,  it  shall  not  be 
forgiven. 

11  And  when  they  bring  you 
unto  the  synagogues,   and  unto 


G— 9.   Compare  Matt.  10  :  29—33. 

10.  Compare  Matt.  12:  31,  32. 
The  fatal  consequences  of  renouncing 
Christ,  and  of  rejecting  the  claim 
which  he  makes  on  our  love  and  obe- 
dience, ought  to  be  considered,  by  the 
professed  followers  and  ministers  of 
Christ,  as  inducements  to  persevering 
faithfulness. 

11,  12.  See  Matthew  10:17—20. 
Powos;  rulers. 

13.  Speak  to  my  brother,  &c.  Perhaps 
tliese  persons  were  frequent  attend- 
ants on  the  Saviour,  and  therefore 
the  one  who  made  the  request  sup- 
posed that  his  brother  would  readily 
yield  to  the  direction  of  Jesus. 

14.  TV/to  made  me  a  juda-e,  &c. 
Jesus  had  not  been  appointed  to  ex- 
ercise temporal  power,  or  to  adminis- 
ter civil  justice,  or  to  settle  family 
disputes.  However  desirous  he  might 
be  tliat,  in  the  present  instance,  jus- 
tice might   prevail,  yet   he   declined 


magistrates,  and  powers,  take  ye 
no  thought  how  or  what  thing 
ye  shall  answer,  or  what  ye  shall 
say : 

12  For  the  Holy  Ghost  shall 
teach  you  in  the  same  hour  what 
ye  ought  to  say. 

13  And  one  of  the  compa- 
ny said  unto  him.  Master,  speak 
to  my  brother,  that  he  divide  the 
inheritance  with  me. 

14  And  he  said  unto  him, 
Man,  who  made  me  a  judge,  or 
a  divider  over  you  ? 

15  And  he  said  unto  them, 
Take  heed,  and  beware  of  covet- 
ousness  :  for  a  man's  life  consist- 
eth  not  in  the  abundance  of  the 
things  which  he  possesseth. 

16  And  he  spake  a  parable 
unto  them,  saying.  The  ground 
of  a  certain  rich  man  brought 
forth  plentifully  : 

17  And  he    thought    wuthin 


taking  any  part  in  the  controversy. 
Such  matters  belonged  to  others ;  and 
to  others  he  left  them,  unwilling  that 
his  great  work  of  teaching  men 
should  be  interrupted,  or  should  be 
hindered  by  his  going  beyond  his  ap- 
propriate sphere. 

15.  The  anxiety  of  this  man  to  ob- 
tain earthly  good  furnished  a  favora- 
ble opportunity  for  cautioning  the 
people  against  covetousness,  and 
against  seeking  bliss  from  worldly 
wealth.  Jl  mans  life,  &c.  Man's 
happiness  in  life  does  not  consist  in 
his  possessing  an  abundance  of  prop- 
erty. However  great  abundance  a 
man  may  have,  length  of  life  and 
continuance  of  happiness  do  not  de- 
pend on  his  abundance.  Hence,  be- 
ware of  covetousness. 

IC.  Jl  parable  The  parable  was 
designed  to  illustrate  the  thought 
which  Jesus  had  just  expressed. 

17.   Bestoio  ;  collect,  store  away. 


ro 


LUKE. 


himself,  saying,  What  shall  I  do, 
because  I  have  no  room  where  to 
bestow  my  fruits? 

18  And  he  said,  This  will  I 
do :  I  will  pull  down  my  barns, 
and  build  greater  ;  and  there  will 
I  bestow  all  my  fruits  and  my 
goods. 

19  And  I  will  say  to  my  soul, 
Soul,  thou  hast  much  goods  laid 
up  for  many  years;  take  thine 
ease,  eat,  drink,  and  be  merry. 

20  But  God  said  unto  him, 
Thou  fool,  this  night  thy  soul 
shall  be  required  of  thee  :  then 
whose  shall  those  things  be  which 
thou  hast  provided? 

21  So  is  he  that  layeth  up 
treasure  for  himself,  and  is  not 
rich  toward  God. 

22  And  he  said  unto  his 
disciples,  Therefore  I  say  unto 
you.  Take  no  thought  for  your 
life,  what  ye  shall  eat;  neither 
for  the  body,  what  ye  shall  put  on. 

23  The  life  is  more  than  meat, 
and  the  body  is  more  than  rai- 
ment. 

24  Consider  the  ravens :  for 
they  neither  sow  nor  reap  :  which 
neither   have    store-house,    nor 


19.  Be  merry  ;  enjoy  thyself. 

20.  Thy  sold  shall  be  required  of 
ihce  ;  thou  shalt  die. 

21.  So  is  he  that  layeth  up,  &c.  By 
Ihe  Saviour's  illustration,  the  lesson 
was  strikingly  enforced,  that  life  and 
happiness  do  not  depend  on  earthly 
riches.  On  the  contrary,  true  bliss 
consists  in  spiritual  wealth,  in  pos- 
sessing richly  the  favor  of  God. 

22—31.  Compare  Matt.  6  :  25—33. 
The  instructions  in  these  verses  are 
very  intimately  connected  with  the 
subject  on  which  the  Saviour  had  just 
spoken.  Whether  they  were  given 
by  the  Saviour  in  this  very  connec- 


barn;  and  God  feedeth  them. 
How  much  more  are  ye  better 
than  the  fowls  ? 

25  And  which  of  you  with 
taking  thought  can  add  to  his 
stature  one  cubit  ? 

26  If  ye  then  be  not  able  to 
do  that  thing  which  is  least,  why 
take  ye  thought  for  the  rest  ? 

27  Consider  the  lilies  how 
they  grow.  They  toil  not,  they 
spin  not ;  and  yet  I  say  unto 
you,  that  Solomon  in  all  his 
glory  was  not  arrayed  like  one 
of  these. 

28  If  then  God  so  clothe  the 
grass,  which  is  to-day  in  the  field, 
and  to-morrow  is  cast  into  the 
oven;  how  much  more  will  he 
clothe  you,  O  ye  of  little  faith? 

29  And  seek  not  ye  what  ye 
shall  eat,  or  what  ye  shall  drink, 
neither  be  ye  of  doubtful  mind. 

30  For  all  these  things  do  the 
nations  of  the  world  seek  after  : 
and  your  Father  knovveth  that  ye 
have  need  of  these  things. 

31  But  rather  seek  ye  the 
kingdom  of  God,  and  all  these 
things  shall  be  added  unto  you. 

32  Fear  not,  little  flock ;  for 

tion,  or  in  the  sermon  on  the  mount, 
according  to  Matthew^'s  representa- 
tion, or  on  both  these  occasions,  it  is 
not  necessary  for  us  to  know,  in  order 
to  receive  the  full  impression  of  the 
truths  delivered.  They  are  instruc- 
tions very  happily  appropriate  to  the 
parable. 

25.  Stature.     See  on  Matt.  G  :  27. 

26.  That  thing  which  is  least ;  a 
very  little  thing,  namely,  the  adding 
of  a  few  moments  to  your  life. 

30.  JS'ations  of  the  icorld  ;  tJie  Gen 
tiles.     Compare  Matt.  G:  32. 

32.  Little  flock.  An  affectionate 
epithet,  applied  to  the  company  of  the 


CHAPTER  XII. 


71 


it  is  your  Father's  good  pleasure 
to  give  you  the  kingdom. 

33  Sell  that  ye  have,  and  give 
alms :  provide  yourselves  bags 
which  wax  not  old,  a  treasure 
in  the  heavens  that  faileth  not, 
where  no  thief  approacheth,  nei- 
ther moth  corrupteth. 

34  For  where  your  treasure 
is,  there  will  your  heart  be 
also. 

35  Let  your  loins  be  girded 
about,  and  your  lights  burning; 


Saviour's  disciples.  ||  The  kingdom  ; 
the  blessings  of  the  Messiah's  reign, 
both  here  and  hereafter,  but  especially 
hereafter  in  heaven.  The  goodness 
of  God,  in  providing  heavenly  bless- 
ings for  the  Saviour's  followers, 
was  well  used  as  an  argument  for 
placing  confidence  in  him  respecting 
all  needed  blessings  on  earth. 

33,  34.  Looking  forward  to  the 
surpassing  blessings  of  the  divine 
kingdom,  the  disciples  of  Christ 
ought  to  withdraw  their  affections 
from  this  world,  and  to  use  their 
worldly  substance  for  relieving  the 
wants  of  others.  Sell,  &c.  See  on 
Matthew  19  :  2J.  ||  Bags;  purses, 
II  Which  wax  not  old;  which  will 
not  wear  out.  The  expression  bags 
which  wax  not  old,  is  immediately  ex- 
plained by  our  Saviour  as  meaning  a 
treasure  in  heaven,  which  would  en- 
dure forever.  Compare  Matt.  6  :  19 
—21 

35 — 48.  In  these  verses,  the  Sa- 
viojir  inculcated  the  duty  of  habitual 
diligence  and  watchfulness  in  the 
Lord's  service,  and  of  habitual  readi- 
ness to  give  up  an  account.  He 
showed  the  happy  consequences  of 
being  thus  habitually  watchful  and 
prepared  for  his  coming,  and  the  cer- 
tain doom  of  the  unfaithful  and  negli- 
gent. 

35.  Loins  he  girded  about.  The 
outside  garment,  in  the  East,  was 
loose  and  flowing,  and,  unless  it  was 
girded  around  the  body,  would  be  an 
Impediment  when  a  person  wished  to 


36  And  ye  yourselves  like 
unto  men  that  wait  for  their  lord, 
when  he  will  return  from  the 
wedding ;  that,  when  he  cometh 
and  knocketh,  they  may  open 
unto  him  immediately. 

37  Blessed  are  those  servants, 
whom  the  lord  when  he  cometh 
shall  find  watching  :  verily,  I  say 
unto  you,  that  he  shall  gird  him- 
self, and  make  them  to  sit  down 
to  meat,  and  will  come  forth  and 
serve  them. 


prosecute  any  business  with  rapidity. 
Hence  girdles  were  in  constant  use. 
To  have  the  loins  girded  about,  then, 
means  to  bcreadyfor  service.  \\  Lights 
burning.  Feasts  and  entertainments 
were  held  in  the  evening,  and  ex- 
tended into  the  night.  The  servants, 
then,  at  home,  waiting  for  their 
master,  must  have  lamps  burning. 
II  Wedding.  The  original  term  is  ap- 
plicable to  any  entertainment. 

37.  Blessed;  happy.  \\  The  lord, 
their  master.  ||  He  shall  gird  himself, 
&c.  It  appears  from  Deut.  12 :  17, 
18,  and  15:  11,  12,  that  the  Jews 
were  required  to  treat  their  servants 
with  great  kindness,  and  to  consider 
them,  as  well  as  their  own  children, 
entitled  to  participate  in  their  feasts. 
It  was  also  customary  for  the  guests 
at  an  entertainment  to  carry  home 
various  articles  of  food,  such  as  had 
been  used  at  the  entertainment,  as  a 
mark  of  respect  and  affection  for 
those  who  had  remained  at  home,  ser- 
vants as  well  as  others.  The  servants 
are  here  represented  by  our  Saviour 
as  being  in  attendance,  and  ready  for 
their  master's  coming.  As  a  token 
of  his  regard  for  them,  and  as  re- 
warding their  faithfulness,  their  mas- 
ter bids  them  take  thdr  part  of  the 
entertainment,  and  cheerfully  wel- 
comes them  to  their  meal ;  —  this,  too, 
he  does  in  a  manner  peculiarly  hon- 
orable to  his  faithful  servants.  The 
idea,  then,  in  reference  to  the  Mes- 
siah, is,  he  will  signally  honor  hi» 
faithful  servants. 


72 


LUKE. 


38  And  if  he  shall  come  in 
the  second  watch,  or  come  in 
the  third  watch,  and  find  them  so, 
blessed  are  those  servants. 

39  And  this  know,  that  if 
the  good  man  of  the  house  had 
known  what  hour  the  thief  would 
come,  he  would  have  watched, 
and  not  have  suffered  his  house 
to  be  broken  through. 

40  Be  ye  therefore  ready  al- 
so :  for  the  Son  of  man  cometh 
at  an  hour  when,  ye  think  not. 

41  Then  Peter  said  unto  him, 
Lord,  speakest  thou  this  parable 
unto  us,  or  even  to  all  1 

42  And  the  Lord  said.  Who 
then  is  that  faithful  and  wise 
steward,  whom  his  lord  shall 
make  ruler  over  his  household, 
to  give  them  Me?V  portion  of  meat 
in  due  season? 

43  Blessed  is  that  servant, 
whom  his  lord  when  he  cometh 
shall  find  so  doing. 

44  Of  a  truth  I  say  unto  you, 
That  he  will  make  him  ruler 
over  all  that  he  hath. 


38.  Second  watch,  &c.  See  on 
Mark  13 :  35. 

39,  40.   Compare  Matt.  24  :  4^—44. 

41.  UntQ  us,  or  even  to  all?  Pe- 
ter wished  to  know  whether  the  para- 
ble had  respect  to  the  apostles  in  their 
official  capacity,  or  whether  it  was 
intended  for  general  application. 

42 — 46.  To  Peter's  inquiry  our 
Lord  did  not  return  a  direct  answer, 
as  the  inquiry  was  not  of  much  prac- 
tical importance.  He  immediately 
proceeded  still  further  and  more  par- 
ticularly to  enforce  the  necessity  of 
watchfulness  and  faithfulness  on  the 
part  of  every  one  to  whom  a  trust 
had  been  committed.  See  Mark  13  : 
37.     Compare  Matt.  24  :  45—51. 

46.  The  unbelievers  ;  more  exactly, 
the  unfaithful. 


45  But  and  if  that  servan 
say  in  his  heart.  My  lord  delay- 
eth  his  coming ;  and  shall  begin 
to  beat  the  men-servants  and 
maidens,  and  to  eat  and  drink, 
and  to  be  drunken  ; 

46  The  lord  of  that  servant 
will  come  in  a  day  when  he  look- 
eth  not  for  him,  and  at  an  hour 
when  he  is  not  aware,  and  will 
cut  him  in  sunder,  and  will  ap- 
point him  his  portion  with  the 
unbelievers. 

47  And  that  servant  which 
knew  his  lord's  will,  and  pre- 
pared not  himself,  neither  did 
according  to  his  will,  shall  be 
beaten  with  many  stripes. 

48  But  he  that  knew  not, 
and  did  commit  things  worthy 
of  stripes,  shall  be  beaten  with 
few  stripes.  For  unto  whom- 
soever much  is  given,  of  him 
shall  be  much  required ;  and 
to  whom  men  have  committed 
much,  of  him  they  will  ask  the 
more. 

49  I  am  come  to  send  fire  on 


47,  48.  The  punishment  which 
will  be  awarded  to  the  unfaithful,  will 
hold  a  just  proportion  to  their  differ- 
ent degrees  of  guilt ;  and  the  guilt 
will  be  measured  by  the  advantages 
which  were  enjoyed  of  knowing  and 
doing  the  Lord's  will.  To  all  men, 
then,  the  illustration  in  the  parable  is 
applicable,  whether  they  have  re- 
ceived a  highly  important  trust  or  a 
less  important  one  ;  whether  they 
have  enjoyed  abundant  advantages 
or  few.  He  that  hncic  not;  that  is, 
comparatively  ;  he  whose  knowledge 
was  less  than  others  had  received.     • 

49.  Fire.  This  word  is  an  emblem 
of  the  discord  and  strife  which  would 
be  excited  in  consequence  of  the  Sa- 
viour's having  come.  He  and  his 
cause  would  be  an  occasion  of  bitte 


CHAPTER  XII. 


73 


the  earth,  and  what  will  I,  if  it 
be  already  kindled? 

50  But  I  have  a  baptism  to 
be  baptized  with ;  and  how  am  I 
straitened  till  it  be  accomplish- 
ed! 

51  Suppose  ye  that  I  am 
come  to  give  peace  on  earth?  I 
tell  you,  Nay ;  but  rather  divis- 
ion : 

52  For  from  henceforth  there 
shall  be  five  in  one  house  divi- 
ded, three  against  two,  and  two 
against  three. 

53  The  father  shall  be  divi- 
ded against  the  son,  and  the  son 
against  the  father;  the  mother 
against  the   daughter,    and   the 


discord  among  men.  1|  And  lohat  icill 
I.  The  word  translated  what  is  also 
used  as  an  interjection,  signifying 
how.  The  word  translated  xdUI  has 
also  the  meaning  wish,  or  desire. 
Hence  the  idea  is,  How  I  wish  !  \\  If 
it  be  already  kindled.  The  Greek 
idiom  here  employed  is  equivalent  to 
our  more  direct  way  of  speaking  — 
that  it  was  already  kindled.  Our  Lord, 
then,  may  be  regarded  as  saying, 
How  I  wish  that  it  [the  fire]  was  al- 
ready kindled  !  The  language  is  that 
of  strong  emotion,  expressing  an 
earnest  desire  that  his  cause  was 
established  ;  that  the  tumults  and  sor- 
rows connected  with  its  establishment 
were  already  commenced,  and  that 
the  triumph  was  hastening  on  to 
which  it  was  destined  ;  as  if  he  had 
said,  Since  my  righteous  cause  can- 
not be  established  without  discord 
and  confusion,  come  discord  —  O  that 
it  might  come  at  once,  and  be  past  ! 

50.  A  baptism  to  be  baptized  with  ; 
overwhelming  sorrows  to  be  endured. 
Compare  Matt.  20  :  22.  |j  How  am  I 
strititcnrd ;  perplexed,  subjected  to 
distress.  The  Saviour  was  expecting 
severe  suffering  ;  and  in  anticipation 
of  it,  he  endured  much  mental  an- 
guish. At  the  same  time,  knowing 
that  that  suffering  was  nece.ssary  for 
vol..  11.  ^7 


daughter  against  the  mother ; 
the  mother-in-law  against  her 
daughter-in-law,  and  the  daugh- 
ter-in-law against  her  mother-in- 
law. 

54  And  he  said  also  to  the 
people.  When  ye  see  a  cloud  rise 
out  of  the  west,  straightway  ye 
say,  There  cometh  a  shower; 
and  so  it  is. 

55  And  when  ye  see  the  soutli 
wind  blow,  ye  say.  There  will  be 
heat ;  and  it  cometh  to  pass. 

56  Ye  hypocrites,  ye  can  dis- 
cern the  face  of  the  sky,  and  of 
the  earth ;  but  how  is  it,  that  ye 
do  not  discern  this  time  ? 

57  Yea,    and    why   even    of 


accomplishing  the  work  which  he 
had  undertaken,  that  it  was  a  part 
of  the  plan  in  reference  to  which  he 
was  acting,  he  would  not  shrink  from 
it ;  but  rather,  with  the  feelings  of 
one  who  contemplated  the  end,  would 
desire  its  approach  and  its  endurance, 
so  that  the  end  might  be  gained.  At 
the  same  time,  he  felt  a  dread  at  the 
overwhelming  sorrows  which  he  must 
encounter.  Our  Lord,  doubtless,  an- 
ticipated, with  mingled  emotions,  the 
sufferings  which  he  was  to  endure. 
The  triumph  which  he  would  achieve, 
and  the  assured  success  of  his  cause, 
sustained  him  and  led  liim  to  welcome 
every  sorrow  which  it  was  necessary  to 
endure  ;  yet  the  thought  of  suffering, 
in  itself  considered,  and  of  suffering 
such  sorrow,  was  very  painful.  Pain- 
ful, however,  as  it  was,  he  cherished 
a  most  submissive  spirit.  See  Matt. 
26:39.     Heb.5:7. 8.     12:2. 

51—53.     See  Matt.  10  :  34—36. 

54—56.  Compare  Matt.  16  :  2,  3. 
A  cloud  rise  out  of  the  west,  &c.  Com- 
pare 1  Kings  18:  44. 

56.  Discern  this  time  ?  How  is  it 
that  ye  do  not  rightly  conclude  these 
to  be  the  times  of  the  Messiah  .?  that 
ye  do  not  rightly  judge  of  these  times  .' 

57.  Why  even  of  yourselves,  &c. 
How  is  it  that   your    own  sense  of 


74 


LUKE. 


yourselves  judge  yc  not  what  is 
right? 

58  When  thou  goest  with 
thine  adversary  to  the  magis- 
trate, as  thou  art  in  the  way,  give 
diligence  that  thou  may  est  be 
delivered  from  him ;  lest  he  hale 
thee  to  the  judge,  and  the  judge 
deliver  thee  to  the  officer,  and 
the  officer  cast  thee  into  prison. 

59  I  tell  thee,  thou  shalt  not 
depart  thence,  till  thou  hast  paid 
the  very  last  mite. 

CHAPTER  XIII. 

THERE  were  present  at  that 
season  some  that  told  him 

right  and  wrong  does  not  lead  you  to 
a  just  conclusion  respecting  the  pres- 
ent times  ? 

58,  59.   Compare  Matt.  5  :  25,  26. 

CHAPTER  Xni. 

1.  Whose  blood  Pilate  had  mingled 
icith  their  sacrifices.  That  is,  who 
had  been  put  to  death  by  Pilate's  or- 
ders, while  they  were  oiFering  sacri- 
fices. Respecting  the  fact  here  al- 
luded to,  namely,  the  slaughter  of 
certain  Galileans  while  engaged  in 
sacrificing,  we  have  no  historical 
records.  But  the  fact  is  in  accord- 
ance with  the  known  character  of  the 
Galileans,  and  with  the  manner  in 
which  seditious  attempts  were  re- 
pressed by  the  Roman  power.  The 
Galileans  were  very  forward  in  pro- 
moting sedition  ;  and  as  the  Jewish 
festivals  brought  people  from  all  parts 
of  the  country  to  Jerusalem,  it  is  prob- 
able, that,  during  one  of  those  fes- 
tivals, Pilate,  having  received  infor- 
mation of  some  seditious  movements 
by  certain  Galileans,  sent  an  armed 
force,  and,  in  a  summary  way,  took 
vengeance  on  them  while  they  were 
at  the  very  altar.  This  circumstance 
was  related,  probably,  to  draw  forth 
from  Jesus  some  expression  of  opin- 
ion either  respecting  the  conduct  of 
Pilate,    or  respecting    the   fhiinicter:-; 


of  the  Galileans,  whose  blood 
Pilate  had  mingled  with  their 
sacrifices. 

2  And  Jesus,  answering,  said 
unto  them.  Suppose  ye  that  these 
Galileans  were  sinners  above  all 
the  Galileans,  because  they  suf- 
fered such  things? 

3  I  tell  you,  Nay ;  but  except 
ye  repent,  ye  shall  all  likeAvise 
perish. 

4  Or  those  eighteen,  upon 
whom  the  tower  in  Siloam 
fell,  and  slew  them,  think  ye 
that  they  were  sinners  above 
all  men  that  dwelt  in  Jerusa- 
lem? 


of  those  who  had  been  slain.  Instead 
of  expressing  an  opinion  on  either  of 
these  topics,  and  thus  of  only  grati- 
fying curiosity,  or  giving  some  un- 
friendly persons  occasion  to  accuse 
him,  he  embraced  the  opportunity  of 
warning  them  to  repent,  and  of  cor- 
recting a  mistaken  view  of  calamities, 
as  sent  by  divine  providence. 

2.  Sinners  above  all  the  Galileans. 
The  notion  seems  to  have  been  cher- 
ished, that  peculiar  calamities  are  a 
proof  of  peculiar  guilt  in  the  persons 
who  suffer. 

3.  J^ay.  It  is  not  true  that  the  im- 
mediate and  the  greatest  sufierers  by 
any  calamity  are  the  greatest  sinners, 
however  true  it  may  be  that  the  calam- 
ities and  sorrows  of  this  world  origin- 
ate from  the  displeasure  of  God  against 
sin.  II  Likewise  perish  ;  perish  in  like 
manner.  That  is,  you  and  your  vic- 
tims for  sacrifice  will  perish  together 
—  a  prediction  awfully  fulfilled,  when, 
forty  years  after,  their  city  and  temple 
were  demolished,  immense  multitudes 
of  the  nation  were  destroyed,  the 
blood  of  many  of  whom,  doubtless, 
did  actually  flow  with  the  blood  of 
victims  intended  for  sacrifice. 

4.  The  tozoer  in  Siloam,  &c.  The 
Saviour  reminded  his  hearers  of 
another  calamitous  event,  and  drew 
from  it  the  same  instruction.     Siloam 


CHAPTEli  XllL 


75 


5  I  tell  you,  Nay ;  but,  except 
ye  repent,  ye  shall  all  likewise 
perish. 

6  He  spake  also  this  parable : 
A  certain  man  had  a  fig-tree 
planted  in  his  vineyard ;  and  he 
came  and  sought  fruit  thereon, 
and  found  none. 

7  Then  said  he  unto  the 
dresser  of  his  vineyard,  Behold, 
these  three  years  I  come  seeking 
fruit  on  this  fig-tree,  and  find 
none :  cut  it  down ;  why  cura- 
bereth  it  the  ground  ? 

8  And  he,  answering,  said  un- 


was  the  name  of  a  fountain  in  the 
valley  by  Jerusalem.  It  is  mentioned 
also  in  John  9:  7.  The  tower  men- 
tioned might  have  been  on  the  city 
walls,  just  over  this  fountain.  The 
word  rendered  in,  it  would  be  better 
to  render  at;  so  that  the  expression 
would  be,  the  tower  at  Siloam.  The 
fact  referred  to  by  our  Lord  was  one 
well  known  at  the  time,  though  no 
particular  account  of  it  has  reached 
our  times. 

5.  Likcicise  perish  ;  you  will  perish 
in  the  destruction  of  your  city.  Both 
in  this  verse  and  in  the  third,  our 
Saviour  predicted  the  temporal  ca- 
lamities which  would  overwhelm  the 
nation  if  they  did  not  repent,  as  well 
as  the  everlasting  ruin  which  they 
would  bring  on  themselves.  He 
could  not  well  be  understood  by  his 
hearers  otherwise  than  as  referring 
to  the  misery  of  the  impenitent  in  the 
future  world,  as  well  as  to  signal  tem- 
poral calamities;  for  they  had  been 
repeatedly  warned  that  without  re- 
pentance they  could  not  have  eternal 
life.  His  hearers,  too,  regarded  the 
cases  produced  as  those  of  men  who 
had  passed  into  eternity  under  the 
divine  indignation.  In  like  manner 
would  they  perish  if  they  continued 
impenitent. 

Witli  reference  to  the  condition 
and  prospects  of  the  Jewish  nation, 
Jesus  proceeded  to  speak  a  parable. 


to  him.  Lord,  let  it  alone  this 
year  also,  till  I  shall  dig  about 
it,  and  dung  it : 

9  And  if  it  bear  fruit,  well: 
and  if  not,  then  after  that  thou 
shalt  cut  it  down. 

10  And  he  was  teaching  in 
one  of  the  synagogues  on  the 
Sabbath. 

11  And  behold,  there  was  a 
woman  which  had  a  spirit  of 
infirmity  eighteen  years,  and 
was  bowed  together,  and 
could  in  no  wise  lift  up  hci'- 
self. 


The  purport  of  it  is,  The  Jewish  na- 
tion had  enjoyed  all  needed  advan- 
tages, but  had  failed  to  make  suitable 
returns  of  love  and  obedience  to  God. 
God  would  continue  his  patience 
a  while  longer,  and  increase  the 
means  of  spiritual  culture.  If  the 
nation  persisted  in  sin,  and  was  not 
brought  to  amendment,  it  should  be 
destroyed. 

7.  These  three  years.  Fig-trees, 
that  bear  at  all,  have  fruit  by  the  time 
here  mentioned.  ||  Cumherctk  it  the 
ground?  Why  should  it  remain  .'  It 
is  a  mere  incumbrance,  and  makes 
the  ground  it  occupies  wholly  un- 
profitable. 

Practical  Hint.  Though  the 
parable  contained  in  verses  6 — 9  was 
spoken  with  special  reference  to  the 
Jewish  nation,  let  us  not  fail  to  apply 
it  to  ourselves,  and  to  inq,uire.  Are 
we  making  those  returns  of  love  and 
obedience  to  God  which  our  advan- 
tages justly  demand  ?  And  let  the 
fate  of  the  Jewish  nation  be  a  con- 
stant warning  of  the  sad  doom  which 
awaits  those  who,  surrounded  by  ad- 
vantages, abuse  or  neglect  them. 

11.  A  spirit  of  infirmity.  The  ac- 
count given  of  this  case  does  not 
render  it  plain  that  the  infirmity  was 
occasioned,  properly  speaking,  by  the 
influence  of  an  evil  spirit.     The  Ian- 


76 


LUKE. 


12  And  when  Jesus  saw  her, 
he  called  her  to  him,  and  said 
unto  her,  Woman,  thou  art  loosed 
from  thine  infirmity. 

13  And  he  laid  his  hands  on 
her :  and  immediately  she  was 
made  straight,  and  glorified  God. 

14  And  the  ruler  of  the  syn- 
agogue answered  with  indigna- 
tion, because  that  Jesus  had 
healed  on  the  Sabbath-day,  and 
said  unto  the  people.  There  are 
six  days  in  which  men  ought  to 
work:  in  them  therefore  come 
and  be  healed,  and  not  on  the 
Sabbath-day. 

15  The  Lord  then  answered 
him,  and  said,  Thou  hypocrite, 
doth  not  each  one  of  you  on  the 
Sabbath  loose  his  ox  or  his  ass 
from  the  stall,  and  lead  him  away 
to  watering? 

16  And  ought  not  this  wo- 
man, being  a  daughter  of  Abra- 
ham, whom  Satan  hath  bound, 
lo,  these  eighteen  years,  be 
loosed  from  this  bond  on  the 
Sabbath-day  ? 

guage  in  this  verse  is  very  similar  to 
that  in  Rom.  11  :  8, —  "a  spirit  of 
slumber," —  and  may  simply  describe 
this  woman  as  having  a  special  in- 
firmity, or  bodily  weakness. 

12.  Loosed;  freed, 

13.  He  laid  his  hands  on  her.  An 
act  frequently  performed  in  cases  of 
healing.  See  Matt.  9  :  18.  Mark  8 : 
25.   16:  18. 

14.  Because  Jesvs  had  healed  on  the 
Sabbath-day.  Compare  Matt.  12  :  10. 
Mark  3 :  2. 

16.  Whom  Satan  hath  bound.  It 
was  common  to  ascribe  to  the  power 
of  Satan  various  sufferings,  which 
yet  were  acknowledged  as  occurring 
m  the  ordinary  providence  of  God. 
y  This  bond ;  this  affliction,  by  which 


17  And  when  he  had  said 
these  things,  all  his  adversaries 
were  ashamed  :  and  all  the  peo- 
ple rejoiced  for  all  the  glorious 
things  that  were  dona  by  him. 

18  Then  said  he.  Unto  what 
is  the  kingdom  of  God  like?  and 
whereunto  shall  I  resemble  it  ? 

19  It  is  like  a  grain  of  mus- 
tard-seed, which  a  man  took,  and 
cast  into  his  garden,  and  it  grew, 
and  waxed  a  great  tree ;  and  the 
fowls  of  the  air  lodged  in  the 
branches  of  it. 

20  And  again  he  said,  Where- 
unto shall  I  liken  the  kingdom 
of  God? 

21  It  is  like  leaven,  which  a 
woman  took  and  hid  in  three 
measures  of  meal,  till  the  whole 
was  leavened. 

22  And  he  went  through  the 
cities  and  villages,  teaching,  and 
journeying  toward  Jerusalem. 

23  Then  said  one  unto  him, 
Lord,  are  there  few  that  be 
saved  1  And  he  said  unto 
them, 


her  limbs  are  bound  so  that  they 
cannot  perform  their  office.  The  ar- 
gument of  the  Saviour,  presented  in 
the  I5lh  verse,  was  a  convincing  one, 
and  was  instantly  felt  to  be  so,  both 
by  his  opponents  and  by  the  people. 
They  at  once  felt  how  much  more 
deserving  of  needed  attentions  on  the 
Sabbath  was  a  human  being,  a  daugh- 
ter of  Abraham,  than  an  ox  or  an  ass. 
Compare  Matt.  12 :  12.    Mark  3  :  4. 

18—21.    See  Matt.  13  :  31—33. 

23.  Feto  that  be  saved?  That  is, //m< 
2oilL  be  saved.  The  particular  occa- 
sion on  which  this  question  was  pro- 
posed is  not  mentioned.  The  pro- 
verbial saying  employed  by  our  Lord, 
according  to  Matt.  '20  :  16,  and  22 : 
14  —  Many  are   called,  but  few  art 


CHAPTER  XIII. 


77 


24  Strive  to  enter  in  at  the 
strait  gate  :  for  many,  I  say  unto 
you,  will  seek  to  enter  in,  and 
shall  not  be  able. 

25  When  once  the  Master  of 
the  house  is  risen  up,  and  hath 
shut  to  the  door,  and  ye  begin 
to  stand  without,  and  to  knock 
at  the  door,  saying,  Lord,  Lord, 
open  unto  us  ;  and  he  shall  an- 
swer and  say  unto  you,  I  know 
you  not  whence  ye  are: 

26  Then  shall  ye  begin  to 
say,  We  have  eaten  and  drunk 
in  thy  presence,  and  thou  hast 
taught  in  our  streets. 

27  But  he  shall    say,   I  tell 


chosen  —  might  have  suggested  the 
inquiry.  It  appears,  too,  from  some 
Jewish  writings,  that  this  very  ques- 
tion was  sometimes  agitated  among 
the  Jewish  teachers.  It  might  have 
been  proposed  to  our  Lord  from  curi- 
osity merely.  But  he  gave  no  answer 
to  the  point  proposed,  as  it  was  a  topic 
of  curiosity,  rather  than  of  practical 
bearing.  He  employed  the  inquiry 
as  an  occasion  for  presenting  to  all 
a  solemn  exhortation  to  seek  for 
themselves  admission  into  heaven. 

24.  Strive.  The  term  employed  in 
the  original  is  a  very  forcible  one, 
drawn  from  the  contests  of  wrestlers, 
and  is  equivalent  to  our  expression 
"  strain  every  nerve.''  In  the  ex- 
hortation here  commenced,  our  Lord 
presented  the  state  of  the  blessed  in 
heaven  under  the  figure  of  an  enter- 
tainment in  a  mansion  to  which  there 
was  access  by  a  narrow  gate.  At 
this  entertainment  would  be  all  the 
ancient  worthies.  Up  to  a  certain 
point  of  time,  guests  would  be  enter- 
ing, and  would  be  welcomed ;  but, 
when  that  time  should  be  past,  and 
the  joys  of  the  entertainment  actually 
begun,  the  master  of  the  house,  the 
Messiah  himself,  would  close  his  door 
against  the  admission  of  any  others. 
Those  who  should  apply  after  that 
time  would  not  be  admitted.  This 
7* 


you,  I  know  you  not  whence  ye 
are ;  depart  from  me,  all  ye 
workers  of  iniquity. 

28  There  shall  be  weeping 
and  gnashing  of  teeth,  when  ye 
shall  see  Abraham,  and  Isaac, 
and  Jacob,  and  all  the  prophets, 
in  the  kingdom  of  God,  and  you 
yourselves  thrust  out. 

29  And  they  shall  come  from 
the  east,  ^udfrom  the  west,  and 
from  the  north,  and  from  the 
south,  and  shall  sit  down  in  the 
kingdom  of  God. 

30  And  behold,  there  are  last, 
which  shall  be  first ;  and  there 
are  first,  which  shall  be  last. 

last  thought  was  the  precise  one 
which  our  Lord  designed  to  enforce, 
namely,  every  one  ought  to  strive  for 
salvation  while  it  is  attainable  :  by 
and  by,  it  will  be  too  late ;  the  oppor- 
tunity for  securing  admission  into 
heaven  will  have  gone  by.  |j  Strait 
gate.  See  on  Matt.  7 :  13.  |j  ShalL 
not  be  able.  Because  it  will  be  too 
late. 

25.  /  know  you  not;  I  acknowl- 
edge you  not  as  my  friends. 

26.  We  have  eaten  and  drunk  in  thy 
presence  ;  we  have  been  on  intimate 
terms  with  thee,  as  thy  friends. 

28.  Weeping  and  gnashing  of  teeth  ; 
keen  anguish.  See  on  Matt.  8  :  12. 
II  In  the  kingdom  of  God ;  the  state 
of  the  blessed,  the  consummation  of 
the  Messiah's  reign.  ||  Thrust  out; 
rejected.     See  on  Matt.  8  :  11,  12. 

29.  From  the  east,  &c.  The  blessed 
company  of  heaven  shall  be  gathered 
from  every  quarter,  not  merely  from 
one  nation. 

30.  There  are  last,  &c.  Then  it  will 
be  seen  that  many  who  on  earth  held 
a  low  place  as  to  esteem  and  honor, 
shall  occupy  a  high  place,  shall  re- 
ceive marks  of  distinguished  favor 
and  honor,  in  being  admitted  into 
heaven.  On  the  other  hand,  many 
who  on  earth  have  occupied  the  high- 
est  places,    must    take   a  very   low 


78 


LUKE. 


31  The  same  day  there  came 
certain  of  the  Pharisees,  saying 
unto  him,  Get  thee  out,  and  de- 
part hence ;  for  Herod  will  kill 
thee. 


place  ;  the  honors  they  have  had  on 
earth  must  be  exchanged  for  **  shame 
and  everlasting  contempt"  —  a  sol- 
emn warning  to  Jews,  who  prided 
themselves  on  standing  high  in  the 
favor  of  God  ;  and  a  solemn  warning, 
it  may  be  added,  to  every  one  who  is 
held  in  esteem,  whether  in  the  church 
or  in  the  world. 


Topics  for  Inquiry.  1.  Are  we 
striving  ff  r  entrance  into  heaven, 
while  the  time  for  preparation  con- 
tinues ?    vs.  24,  25. 

2.  Are  we  relying  on  an  external 
profession,  and  on  external  advan- 
tages, as  our  ground  of  hope  for  ad- 
mission into  heaven  ?  vs.  26,  27. 

3.  C;in  we  endure  the  thought  of 
not  being  admitted  into  the  society 
of  the  Jioly  and  excellent  in  heaven  ? 
v.  28. 

4.  Have  we  evidence  that  we  shall 
belong  to  the  countless  multitude 
that  will  dwell  in  heaven.^  v.  29. 
Compare  Rev.  7 :  9, 10.  21  :  27.  22 : 
11,14. 

31 .  There  came  certain  of  the  Phari- 
sees, &c.  The  Herod  mentioned  in 
tliis  verse  was  Herod  Antipas,  the 
tetrarch  of  Galilee  ni.d  Perea.  See 
Luke  3  :  L  Jesus  had  made  Galilee 
the  principal  scene  of  his  labors,  and 
had  acquired  much  respect  and  popu- 
larity there.  Herod  probably  feared 
that  the  Galileans,  who  were  very 
prone  to  seditious  movements,  might, 
through  their  regard  for  Jesus,  be 
drawn  into  some  political  schemes 
adverse  to  his  interests.  He  there- 
fore wished,  in  a  peaceable  manner, 
so  as  not  to  arouse  the  indignation  of 
the  populace,  to  secure  the  removal 
of  Jesus  beyond  his  territories.  For 
this  purpose,  he  probably  employed 
gome  of  the  Pharisees  to  inform  Je- 
sus, under  the  pretence  of  friendship, 


32  And  he  said  unto  them, 
Go  ye  and  tell  that  fox,  Behold, 
I  cast  out  devils,  and  I  do  cures 
to-day  and  to-morrow,  and  the 
third  day  I  shall  be  perfected. 


that  the  tetrarch  was  determined  on 
taking  his  life,  if  he  should  remain  in 
Galilee.  The  Pharisees  were,  doubt- 
less, quite  willing  to  be  employed  on 
such  a  message,  as  their  evil  designs 
against  Jesus  could  be  prosecuted 
with  more  hope  of  success  in  Judea, 
where  the  principal  men  of  the  nation 
resided. 

32.  That  fox.  The  fox  is  an  em- 
blem of  craft  and  cunning.  Our  Lord 
thus  characterized  Herod  as  being  a 
crafty  man  in  sending  such  a  message, 
and  let  the  persons  who  brought  the 
message  know  that  he  was  well  ac- 
quainted with  Herod's  character ;  that 
he  saw  through  Herod's  artifice  in 
sending  such  a  threat,  and  that  he 
had  no  fear  of  Herod's  taking  his  life. 
Such  was  the  usual  manner  of  speak- 
ing among  the  Jews,  that  the  applica- 
tion of  this  epithet  to  Herod  would 
not  be  viewed  in  the  light  of  a  con- 
temptuous expression,  or  of  defiance  ; 
but  would  be  regarded  simply  as  an 
honest,  fearless  declaration  of  Her- 
od's known  character.  Herod  was, 
indeed,  a  crafty  politician.  For  thirty 
years,  he  contrived  to  maintain  him- 
self in  power,  keeping  on  good  terms 
with  men  of  most  diverse  characters 
and  interests.  j|  /  cast  ovt  devils,  &c. 
The  purport  of  the  reply  which  Jesus 
sent  back  to  Herod  is,  I  am  engaged 
in  a  work  which  ought  not  to  excite 
alarm  in  your  breast.  It  is  no  po- 
litical scheme  in  which  I  am  engaged, 
but  a  work  of  benevolence,  relieving 
the  miseries  of  the  people  ;  and  this 
work  will  occupy  but  a  short  time. 
A  few  days  more,  and  I  shall  have 
finished  the  work  in  which  I  am  oc- 
cupied. Herod,  then,  needs  not  cher- 
ish any  apprehensions  of  danger  from 
me,  |]  To-day  and  to-morrow,  &c. 
That  is,  a  short  time.  A  similar  use 
of  such  language  may  be  seen  in  Ho 
sea  6:2.  ||  /  shall  be  perfected.  The 
original  word  here  used  may  be  ren« 


CHAPTER  XIV. 


79 


33  Nevertheless,  I  must  walk 
to-day  and  to-morrow,  and  the 
day  following:  for  it  cannot  be 
that  a  prophet  perish  out  of  Je- 
rusalem. 

34  O  Jerusalem,  Jerusalem, 
which  killest  the  prophets,  and 
stonest  them  that  are  sent  unto 
thee ;  how  often  would  I  have 
gathered  thy  children  together, 
as  a  hen  doth  gather  her  brood 
under  her  wings,  and  ye  would 
not! 

35  Behold,  your  house  is  left 
unto  you  desolate.  And  verily, 
I  say  unto  you,  Ye  shall  not  see 
me,  until  the  time  come  when  ye 
shall  say.  Blessed  is  he  that 
cometh  in  the  name  of  the 
Lord. 

CHAPTER  XIV. 

AND  it  came  to  pass,  as  he 
went  into  the  house  of  one 
of  the   chief  Pharisees   to   eat 

dered,  /  sliaU  have  finisked,  that  is, 
my  work. 

33.  Nevertheless;  notwithstanding 
this  message  from  Herod.  ||  /  must 
loalk ;  I  must  go  on  performing  my 
work.  II  To-day,  &c. ;  during  the 
short  time  which  remains.  ||  It  can- 
not be,  &c.  As  if  the  Saviour  had 
said,  It  is  not  in  Galilee  that  prophets 
have  usually  been  put  to  death  ;  it  is 
the  city  of  Jerusalem  which  has  sig- 
nalized itself  by  hatred  and  persecu- 
tion of  holy  men  ;  it  is  in  Jerusalem 
that  the  murder  of  a  prophet  might 
be  expected.  The  language  here  used 
was  a  very  strong  method  of  express- 
ing our  Lord's  sense  of  the  guilty 
character  of  Jerusalem.  He  did  not 
mean  to  say  it  was  a  thing  -utterly 
impossible  that  a  prophet  should  be 
put  to  death  elsewhere  than  in  Jeru- 
salem ;  for  John  the  Baptist  and  oth- 
ers had  been  put  to  death  elsewhere. 
But.  he  meant  to  show  that  Jerusalem 


bread  on  the  Sabbath-day,  thai 
they  watched  him. 

2  And  behold,  there  was  a 
certain  man  before  him  which 
had  the  dropsy. 

3  And  Jesus,  answering, 
spake  unto  the  lawyers  and 
Pharisees,  saying,  Is  it  lawful  to 
heal  on  the  Sabbath-day? 

4  And  they  held  their  peace. 
And  he  took  hi?n,  and  healed 
him,  and  let  him  go  : 

5  And  answered  them,  say- 
ing. Which  of  you  shall  have  an 
ass  or  an  ox  fallen  into  a  pit, 
and  will  not  straightway  pull 
him  out  on  the  Sabbath-day  ? 

6  And  they  could  not  an- 
swer him  again  to  these 
things. 

7  And  he  put  forth  a  para- 
ble to  those  which  were  bidden, 
when  he  marked  how  they  chose 
out  the  chief  rooms ;  saying 
unto  them. 


had  an  awful  preeminence  in  guilt ; 
so  much  so,  that  it  could  hardly  be 
expected  that  violence  would  be  done 
to  a  prophet  elsewhere,  and  a  prophet 
might  feel  safe  from  the  danger  of  a 
violent  death,  if  he  were  only  out  of 
Jerusalem. 

34,  35.    See  Matt.  23  :  37—39. 

CHAPTER  XIV. 

1.  Chief  Pharisees  ;  principal  men 
among  the  Pharisees.  ||  To  eat  bread; 
to  take  a  meal. 

3.  Is  it  laicful,  &c.  See  on  Matt. 
12:  10. 

5.  Jin  ass  or  an  ox  fallen  into  a 
pit.  For  a  similar  argument,  see 
Matt.  12:  11. 

7.  A  parable.  This  v/ord  here  sig- 
nifies a  grave  or  weighty  saying,  in 
the  form  of  an  illustration.  ||  Bid- 
den;  invited.  ||  The  chief  rooms. 
See  on  Matt.  23:  <'.. 


80 


LUKE. 


8  When  thou  art  bidden  of 
any  man  to  a  wedding,  sit  not 
down  in  the  highest  room,  lest 
a  more  honorable  man  than  thou 
be  bidden  of  him  ; 

9  And  he  that  bade  thee  and 
him  come  and  say  to  thee.  Give 
this  man  place  ;  and  thou  begin 
with  shame  to  take  the  lowest 
room. 

10  But  when  thou  art  bid- 
den, go  and  sit  down  in  the  low- 
est room ;  that  when  he  that 
bade  thee  cometh,  he  may  say 
unto  thee,  Friend,  go  up  higher  : 
then  shalt  thou  have  worship  in 
the  presence  of  them  that  sit  at 
meat  with  thee. 

11  For    whosoever    exalteth 


8.  A  icedding.  See  on  12 :  36. 
jl  Highest  room.  See  on  the  prece- 
ding verse. 

10.  Worship ;  esteem,  applause. 
The  word  loorship  was  used,  when 
our  translation  of  the  Scriptures  was 
made,  with  reference  to  men,  as  well 
as  to  God. 

11.  He  that  humbleth  himself,  &c. 
True  humility  is  the  surest  qualifica- 
tion for  true  dignity  —  a  sentiment 
applicable  to  our  concerns  both  with 
man  and  with  God.  Compare  Matt. 
23:  11,12. 

12.  Him  that  hade  him.  Compare 
V.  1.  \\  A  dinner  or  a  supper.  The 
supper  was  the  principal  meal  among 
the  Jews,  taken  when  the  heat  of  the 
day  was  past.  The  word  translated 
dinner  was  applied  to  a  meal  which 
varied  with  circumstances,  being  a 
comparatively  slight  refreshment, 
taken  a  short  time  before  noon,  some- 
times shortly  after  noon,  and  some- 
times even  in  the  morning.  ||  Call 
not  thy  friends,  &c.  Invite  not  thy 
friends,  and  relatives,  and  rich  neigh- 
bors, exclusively,  to  enjoy  thy  kind 
regards  and  hospitality.  Let  not  acts 
of  kindness  be  confined  to  them ;  be- 


himself  shall  be  abased,  and  he 
that  humbleth  himself  shall  be 
exalted. 

12  Then  said  he  also  to  him 
that  bade  him,  When  thou 
makest  a  dinner  or  a  supper, 
call  not  thy  friends,  nor  thy 
brethren,  neither  thy  kinsmen, 
nor  till/  rich  neighbors;  lest 
they  also  bid  thee  again,  and  a 
recompense  be  made  thee. 

13  But  when  thou  makest  a 
feast,  call  the  poor,  the  maimed, 
the  lame,  the  blind  ; 

14  And  thou  shalt  be  blessed  : 
for  they  cannot  recompense 
thee  :  for  thou  shalt  be  recom- 
pensed at  the  resurrection  of 
the  just. 


cause  they  have  it  in  their  power  to 
repay  the  favor,  and  their  return  of 
similar  favors  will,  if  a  person's  be- 
nevolence be  of  this  restricted  char- 
acter, be  all  the  recompense  he  will 
receive. 

13.  Call  the  poor,  &c.  On  the 
contrary,  extend  your  liberality  to  the 
poor  and  distressed,  thus  exercising 
true  compassion  and  impartial  benev- 
olence. Let  your  benevolence  be 
such  as  will  embrace  those  who  can- 
not bestow  on  you  similar  tokens  of 
favor  J  let  it  be  exercised,  not  with 
any  selfish  view  to  your  own  advan- 
tage, but  rather  with  an  honest,  sim- 
ple view  to  the  happiness  of  those 
who  are  in  distress.  Compare  Matt. 
5 :  43—48. 

14.  Thou  shalt  he  Messed ;  thou 
shalt  then  be  truly  happy,  jj  At  the 
resurrection  of  the  just ;  in  the  future 
state  of  the  righteous. 

In  these  instructions,  our  Lord  did 
not  absolutely  forbid  our  entertaining 
of  relatives  and  rich  friends  ;  but  he 
forbade  our  treating  them  exclusively 
with  special  kindness.  He  directed 
that  our  benevolent  regards  be  ex- 
tended to  others,  as  well  as  to  our  im- 


CHAPTER  XIV. 


81 


15  And  when  one  of  them 
that  sat  at  meat  with  him  heard 
these  things,  he  said  unto  him, 
Blessed  is  he  that  shall  eat  bread 
in  the  kingdom  of  God. 

16  Then  said  he  unto  him, 
A  certain  man  made  a  great 
supper,  and  bade  many  : 

17  And  sent  his  servant  at 
supper-time,  to  say  to  them  that 
were  bidden.  Come,  for  all 
things  are  now  ready. 

18  And  they  all  with  one 
consent  began  to  make  excuse. 
The  first  said  unto  him,  I  have 


mediate  relatives  and  our  wealthy 
friends,  and  particularly  to  the  friend- 
less and  distressed,  from  whom  no 
compensation  could  be  expected. 
Our  benevolence  and  kind  deeds 
ought  to  have  reference  to  strangers, 
to  the  poor  and  wretched,  rather  than 
to  those  who  are  our  relatives,  and 
those  who  are  able  to  compensate  us. 
Thus  the  sincerity  of  our  benevolence 
will  be  more  certain.  The  Saviour's 
remarks  were  directed  against  the 
customs  of  the  Pharisees,  whose  be- 
nevolence was  restricted  within  very 
narrow  limits,  not  including  the  really 
poor  and  wretched,  except  occasion- 
ally, when,  in  public  (see  Matt. 6  :  2), 
they  could  attract  notice  by  giving 
alms.  The  image  of  a  dinner  or  a 
supper,  that  is,  an  entertainment,  was 
employed,  because  Jesus  was  then 
present  at  a  meal  with  others,  who 
had  been  invited  by  the  Pharisee,  and 
because,  on  this  very  occasion,  he 
had  seen  a  manifestation  of  the  os- 
tentatious spirit  of  the  Pharisees. 
The  whole  passage  is  in  entire  ac- 
cordance with  Matt.  5  :  44 — 48.  Luke 
10  :  29—37. 

15.  Eat  bread ;  partake  of  enter- 
tainments;  or,  simply,  eat  and  drink, 
that  is,  live,  \\  In  the  kingdom  of 
God;  in  the  Messiah's  reign.  The 
whole  expression  amounts  to  this : 
Happy  he  who  shall  live  in  the  Mes- 
siah's days.     Such   a   person  would 


bought  a  piece  of  ground,  and  I 
must  needs  go  and  see  it :  I 
pray  thee  have  me  excused. 

19  And  another  said,  I  have 
bought  five  yoke  of  oxen,  and  I 
go  to  prove  them  :  I  pray  thee 
have  me  excused. 

20  And  another  said,  I  have 
married  a  wife  :  and  therefore  I 
cannot  come. 

21  So  that  servant  came,  and 
showed  his  lord  these  things. 
Then  the  master  of  the  house, 
being  angry,  said  to  his  servant. 
Go  out  quickly  into  the  streets 


enjoy    distinguished   privileges   and 
hopes. 

16.  Then  said  he,  &c.  Our  Lord 
proceeded  to  show  that,  however  the 
Jews  professed  to  think  highly  of  the 
Messiah's  reign,  and  to  desire  it  most 
ardently,  yet  they  would  not  receive 
the  Messiah  ;  they  would  undervalue 
the  blessings  which  his  reign  wa^  in- 
tended to  bestow,  and  consider  them 
less  worthy  of  their  regard  than  the 
common  affairs  of  life.  He  showed 
that  others,  whom  they  greatly  dis- 
esteeraed,  would  be  admitted  to  those 
blessings,  while  they  themselves 
would  be  rejected.  For  this  pmrposey 
he  spoke  a  parable,  likening  the 
blessings  of  the  Messiah's  reign  to 
the  enjoyments  at  an  entertainment 
—  a  mode  of  representation  in  com- 
mon use  at  that  time.  See  Matt. 
8  :  11, 12.  22  :  2—13.  Luke  13  :  25— 
29. 

1 7.  Sent  —  at  supper-time.  See  on 
Matt.  22 :  3. 

18.  To  make  excuse.  Tlie  excuses 
which  are  mentioned  are  such  as 
plainly  indicated,  on  the  part  of  those 
who  made  them,  a  slighting  both  of 
the  entertainment  and  of  him  who 
had  prepared  it.  Real  friends  would 
never  make  such  excuses.  The  ex- 
cuses were  a  mere  pretence  to  cover 
up  the  dislike  which  the  persons  felt, 
and  thus  they  manifested  a  spirit 
worthy  to  be  frowned  on 


82 


LUKE. 


and  lanes  of  the  city,  and  bring 
in  hither  the  poor,  and  the 
maimed,  and  the  halt,  and  the 
blind. 

22  And  the  servant  said. 
Lord,  it  is  done  as  thou  hast 
commanded,  and  yet  there  is 
room, 

23  And  the  lord  said  unto 
the  servant.  Go  out  into  the  high- 
ways and  hedges,  and  compel 
them  to  come  in,  that  my  house 
may  be  filled. 

24  For  I  say  unto  you,  that 


23.  Hedges  ;  paths  made,  by  means 
of  hedges,  across  vineyards  and  other 
cultivated  places.  ||  Compel ;  invite 
with  the  utmost  urgency. 

24.  JVowe  of  those  men  —  shall  eat 
of  my  Slipper.  Thus  the  parable  very 
strikingly  showed  the  rejection  of  the 
Jews,  and  the  bestowing  of  the  Mes- 
siah's blessings  on  others. 

Practical  Application.  This 
parable  is  full  of  interest  to  us. 
1.  The  blessings  of  the  gospel  are 
proposed  to  us  —  pardon  and  eternal 
life ;  and  the  claims  of  God  on  our 
love  and  obedience  are  forcibly  urged, 
v.  16. 

2.  We  are  disposed  to  excuse  our- 
selves from  obeying  the  commands 
of  God,  and  are,  consequently,  in  dan- 
ger of  failing  to  obtain  the  blessings 
which  he  proposes.  The  excuses 
which  men  make  are  of  a  wholly  un- 
satisfactory character,  arising  from 
the  absence  of  love  to  God,  from  a 
preference  of  their  own  will  to  his 
authority,  and  from  a  preference  of 
eartlily  enjoyments  and  cares  to  spir- 
itual and  everlasting  blessings.  These 
excuses  often  consist  in  a  perversion 
of  God's  providential  arrangements 
and  mercies,  and  in  an  inordinate 
attachment  to  things  which  in  them- 
selves are  lawful  and  even  necessary. 
Hence  the  spirit  that  prompts  us  to 
make  excuses  in  respect  to  the  service 
of  God,  ought  to  be  carefully  watched 
and  strenuously  resisted,  vs.  18 — 20. 


none  of  those   men  which  were 
bidden,  shall  taste  of  my  supper. 

25  And  there  went  great 
multitudes  with  him :  and  he 
turned,  and  said  unto  them, 

26  If  any  man  come  to  me, 
and  hate  not  his  father,  and 
mother,  and  wife,  and  children, 
and  brethren,  and  sisters,  y^a, 
and  his  own  life  also,  he  cannot 
be  my  disciple. 

27  And  whosoever  doth  not 
bear  his  cross,  and  come  after 
me,  cannot  be  my  disciple. 


3.  If  we  persist  in  making  excuses, 
we  shall  be  inevitably  shut  out  from 
heaven,  v.  24. 

4.  If  ?f?e  are  shut  out  from  heaven, 
the  goodness  of  God  in  providing  so 
blessed  a  world  for  the  eternal  happi- 
ness of  holy  beings  will  not  be  use- 
less ;  heaven  will,  notwithstanding, 
be  abundantly  furnished  with  holy  be 
ings  and  recipients  of  the  divine  favor. 
V.  23.  The  loss  will  be  wholly  our 
own.  And  O  how  unspeakable  the 
gain  of  those  who,  while  on  earth, 
wisely  lay  hold  on  eternal  life  !  Can 
WE  be  contented,  if  we  have  reason 
to  fear  that  we  do  not  belong  to  that 
company .' 

26.  Hate  not  his  father,  &c.  This 
very  strong  expression  is  to  be  un- 
derstood comparatively,  as  equivalent 
to  the  expression,  love  in  a  far  less 
degree;  that  is,  love  his  father,  &c. 
far  less  than  he  loves  me,  or  hate  his 
father,  &c.  in  comparison  icith  the 
love  he  bears  to  me,  regarding  my 
claims  as  superior  to  the  claims  of  all 
others,  however  dear  to  him  those 
others  may  be.  As  a  specimen  of  this 
comparative  use  of  the  word,  see  on 
Mark  3  :  4.  Compare,  also,  as  to  the 
meaning  of  the  verse,  Matt.  10  :  37, 

27.  See  Matt.  10  :  38.  Jesus  plain- 
ly declared,  that  nothing  must  be  al- 
lowed to  come  into  competition  with 
his  claims  on  men's  obedience  ;  that 
his  claims  must  be  considered  su- 
preme ;  and  that  his  disciples  must 


CHAPTER  XIV. 


a? 


28  For  which  of  you,  intend- 
ing to  build  a  tower,  sitteth  not 
down  first,  and  counteth  the 
cost,  whether  he  have  sufficient 
to  finish  it  ? 

29  Lest  haply  after  he  hath 
laid  the  foundation,  and  is  not 
able  to  finish  it,  all  that  behold 
it  begin  to  mock  him, 

30  Saying,This  man  began  to 
build,  and  was  not  able  to  finish. 

31  Or  what  king  going  to 
make  war  against  another  king. 


be  willing,  out  of  regard  to  him,  to  en- 
dure all  sorts  of  trials  ;  and  to  submit, 
instead  of  renouncing  him,  even  to 
the  most  painful  and  shameful  death. 
There  were  prevalent  so  many  erro- 
neous notions  respecting  the  Messi- 
ah's designs,  and  such  wrong  expec- 
tations respecting  dignity  and  bliss  on 
earth,  as  connected  with  the  Messiah's 
cause,  that  a  clear  statement  of  what 
Jesus  required  in  his  followers  was 
greatly  needed.  He  made  this  clear 
statement,  so  that  every  one  who 
might  propose  to  follow  him  should 
know  on  what  to  calculate,  and  might 
carefully  examine  beforehand  wheth- 
er he  was  willing  to  encounter  what, 
in  all  probability, he  would  meet ;  lest, 
afterwards,  he  should  regret  having 
begun  to  follow  the  Messiah,  and 
should  bring  on  himself  the  condem- 
nation and  the  shame  which  those 
would  incur,  who,  through  fear  of 
danger  and  love  of  the  present 
world,  should  renounce  the  liles- 
siah's  cause. 

28 — 30.  For  which  of  you,  &c. 
The  importance  of  knowing  the  Mes- 
siah's claims  thoroughly,  of  carefully 
examining  one's  disposition  towards 
him,  and  of  making  an  intelligent 
calculation  in  regard  to  the  prospect 
before  his  followers,  Jesus  illustra- 
ted by  what  occurs  in  common  life. 
When  a  prudent  man  is  proposing  to 
undertake  an  important  matter,  he 
looks  at  it  thoroughly,  reflects  on 
his  resources,  and  weighs  the  prob- 
abilities in  regard  to  ultimate  success. 


sitteth  not  down  first,  and  con- 
sulteth  whether  be  able  with  tei) 
thousand  to  meet  him  that  Com- 
eth against  him  with  twenty 
thousand  ? 

32  Or  else,  while  the  other  is 
yet  a  great  way  off,  he  sendeth 
an  ambassage,  and  desireth  con- 
ditions of  peace. 

33  So  likewise,  whosoever  he 
be  of  you  that  forsaketh  not  all 
that  he  hath,  he  cannot  be  my 
disciple. 


Unless  a  man  does  this,  he  exposes 
himself  to  a  failure  and  to  the  derision 
of  all  who  may  know  liim.  The  same 
wisdom  which  prompts  a  person  to 
enter  deliberately,  and  after  due  ex- 
amination of  his  means,  on  any  im- 
portant measure,  ought  to  prompt 
those,  who  propose  to  follow  the 
Messiah,  to  an  examination  of  his 
claims,  and  to  a  comparison  of  their 
hearts  and  purposes  with  those  claims. 
II  A  toioer.  The  original  word  some- 
times means  a  costly  edifice,  such  as 
would  be  furnished  with  a  tower ;  an 
expensive  mansion. 

31.  Or  tchat  king,  &c.  So  a  king, 
proposing  hostilities  with  another 
king,  would  naturally  take  the  matter 
into  consideration,  and  calculate  the 
chances  of  success,  by  comparing  his 
own  forces  with  those  of  the  enemy. 
And  if  his  own  forces  should  be  very 
inferior  to  those  of  his  enemy,  he 
would  consider  whether  it  would  be 
at  all  likely,  that,  with  his  inferior 
forces,  he  could  overcome  the  enemy 
and  reduce  him  to  terms. 

32.  Or  else,  &c.  If  the  king,  with- 
out this  previous  reflection  and  con- 
sultation, should  rush  into  hostilities, 
he  would  expose  himself  to  the  morti- 
fication, after  having  himself  begun 
the  war,  of  suing  for  peace. 

33.  So  likeioise,  &c.  So  if  a  per- 
son proposes  to  become  a  disciple  of 
Jesus,  he  ought  carefully  to  consider 
whether  he  has  such  an  attachment 
to  the  Saviour,  and  such  an  estimate 
of  the  surpassing  glory  which  will  be 


84 


LUKE. 


34  Salt  is  good :  but  if  the 
salt  have  lost  his  savor,  where- 
with shall  it  be  seasoned '? 

35  It  is  neither  fit  for  the 
land,  nor  yet  for  the  dunghill ; 
hut  men   cast  it  out.     He  that 


given  to  the  Saviour's  followers  in 
another  world,  that  he  is  willing  to 
renounce  every  earthly  good,  even 
life  itself,  out  of  regard  to  Jesus  and 
his  cause.  |1  Forsaketh  not  all  that 
he  hath;  is  not  willing  to  abandon 
every  earthly  good  for  my  sake.  A 
person  who  would  renounce  Christ 
rather  than  his  temporal  possessions 
cannot  be  a  disciple  of  Christ.  Obe- 
dience to  Christ  must  be  his  con- 
trolling principle,  to  whatever  diffi- 
culties such  obedience  shall  lead. 
See  on  vs.  26,  27.  Compare  Mark 
10:21. 

34.  If  the  salt  have  lost  his  savor, 
&c.  Having  shown  the  spirit  which 
must  characterize  his  followers,  and 
the  necessity  of  careful  examination 
by  the  standard  which  he  had  pro- 
posed, Jesus  furtlier  enforced  his 
statements  by  an  illustration  drawn 
from  salt,  which  had  lost  its  saltness. 
See  Matt.  5:13.  As  such  salt  wou.iil 
be  wholly  valueless,  so  a  man  who, 
without  the  spirit  which  he  had  en- 
joined, should  profess  to  be  his  fol- 
lower, would  be  wholly  valueless  as 
to  the  great  purposes  for  which  Jesus 
had  come.  |j  Cast  it  out;  throw  it 
away. 

Reflection.  A  profession  of  re- 
ligion is  a  very  serious  transaction. 
Much  self-examination  and  prayer 
should  precede  it.  Yet  if  you  are 
conscious  of  loving  the  Saviour  and 
his  cause  ;  if,  so  far  as  you  can  hon- 
estly judge,  you  prefer  the  Saviour's 
cause  to  every  other  interest,  and  out 
of  regard  to  that  preference  are  will- 
ing to  renounce  earthly  enjoyments 
and  ease — you  ought  not  to  be  deterred 
by  a  sense  of  your  weakness.  *'  He 
gives  power"  to  tlieui  who  feel  that 
they  "  have  no  miirht."  Your  very 
sense  of  weakness  will  prove  your 
litrongest   security,  if  it  leads  you  to 


hath     ears     to    hear,    let    hira 
hear. 

CHAPTER  XV. 

THEN  drew  near  unto  him 
all  the  publicans  and  sin- 
ners for  to  hear  him. 


trust  in  th§  Lord ;  "  for  in  the  Lord 
Jehovah  .is  everlasting  strength." 

CHAPTER  XV. 
1.  Publicans  and  sinners.  It  would 
seem  that  many  of  the  people  to 
whom  these  epithets  were  given,  had 
become  deeply  interested  in  our  Sa- 
viour's teaching,  and  many,  doubtless, 
had  derived  spiritual  benefit  from  his 
instructions.  See  Matt.  21  :  28—32. 
They  had  become  truly  penitent,  and 
were  seeking  still  further  spiritual  im- 
provement. Jesus  encouraged  their 
attendance  on  his  instructions,  and  was 
so  frequently  in  their  society,  for  the 
sake  of  instructing  and  reforming 
them,  and  for  the  sake  of  confirming  in 
the  truth  those  who  were  really  peni- 
tent, that  it  became  a  matter  of  remark 
among  the  Pharisees.  See  Matt.  9 :  10. 
The  publicans  were  odious  to  the 
Pharisees  and  to  the  Jews  in  general, 
on  account  of  their  employment,  and 
of  the  extortion  which  many  of  them 
practised.  See  Introductory  Expla- 
nations, in  the  first  volume,  page  xvii. 
Many  of  this  class  had  become  true 
penitents  through  the  instructions  of 
John  the  Baptist  and  of  Jesus ;  and  it 
was  suitable  that  Jesus  should  con- 
tinue to  instruct  such,  and  be  fre- 
quently among  them,  as  a  promising 
portion  of  his  hearers.  But  the  Phar 
isees  would  not  abandon  their  preju- 
dices against  them,  and  would  doubt- 
less dislike  them  still  more  in  con- 
sequence of  their  becoming  attached 
to  Jesus. 

Those  who  are   denominated   sin- 
ners   were    persons    who   were    not 
careful   to   observe   the   outward   re- 
ligious forms  of  the  strict  Jews.     Ma- 
ny of  them  were  doubtless  known  to 
I  be  vicious.     Among  these,  also,  Jesus 
1  found  some  fruits  of  his  labors  and  of 
I  the  labors  of  John  the  Baptist.    They 
I  looked  to  Jesus  as  their  teacher  and 


CHAPTEK  X^^ 


83 


2  And  the  Pharisees  and 
scribes  murmured,  saying,  This 
man  receiveth  sinners,  and  eat- 
eth  with  them. 

3  And  he  spake  this  parable 
unto  them,  saying, 

4  What  man  of  yojj  having  a 
hundred  sheep,  if  he  lose  one  of 
them,  doth  not  leave  the  ninety 


guide,  and  Jesus  gladly  imparted  to 
them  additional  instruction.  But 
their  having  become  truly  pious, 
and  their  having  become  attached 
to  Jesus,  would  not  induce  the  Phari- 
sees to  cease  regarding  them  as  ir- 
religious ;  for  even  Jesus  himself 
they  could  stigmatize  as  a  glutton  and 
a  wine-drinker.  See  Matt.  ]  1 :  19. 
However  reformed,  then,  persons  be- 
longing to  these  classes  might  become 
through  the  instructions  of  Jesus,  the 
odious  appellation  of  publicans  and 
sinners  would  still  be  given  them. 

2.  The  Pharisees  and  scribes  mur- 
mured. They  made  it  an  objection 
against  Jesus,  that  he  would  conde- 
scend to  be  on  so  familiar  terms  with 
such  persons;  as  though  such  con- 
duct detracted  from  the  dignity  of  a 
religious  teacher,  and  was  a  just  cause 
of  suspicion  as  to  the  moral  purity  of 
his  character.  The  Pharisees  cared 
little  about  the  low  and  the  degraded; 
they  thought  rather  about  the  dignity 
and  emolument  which  pertained  to 
the  office  of  a  religious  teacher.  The 
views  of  Jesus  were  entirely  differ- 
ent ;  and  he  stated  it  as  one  of  the  de- 
ciding evidences  of  his  being  the  Mes- 
siah, that  "  the  poor  had  the  gospel 
preached  to  them."     See  Matt.  11:5. 

3.  He  spake  this  parable.  In  order 
to  meet  this  cavil  of  the  Pharisees,  and 
to  vindicate  himself  for  associating 
with  those  whom  they  contemptuous- 
ly styled,  sinners,  Jesus  brought  to 
view,  in  a  parable,  the  reasons  for 
his  conduct.  It  was  the  express 
purpose  of  his  coming,  to  reclaim 
the  guilty  who  were  wandering  from 
holiness  and  happiness ;  and  having 
succeeded  in  reclaiming  some,  it  was 
natural  that  he  should  rejoice  in  his 

VOL.    II.  8 


and  nine  in  the  wilderness,  and 
go  after  that  which  is  lost,  until 
he  find  it  ? 

5  And  when  he  hath  found  it, 
he  layeth  it  on  his  shoulders,  re- 
joicing. 

6  And  when  he  cometh  home, 
he  calleth  together  his  friends 
and  neighbors,  saying  unto  them, 


success,  and  should  associate  with 
those  who  had  excited  so  painful 
an  interest  in  his  bosom,  and  for 
whom  his  solicitude  had  been  avail- 
ing. It  was  natural,  even,  that  he 
should  feel  more  joy  in  contem* 
plating  these  recently  reclaimed  wan- 
derers than  in  contemplating  multi- 
tudes of  holy  beings  that  had  never 
departed  from  God,  and  that  were 
never  exposed  to  such  danger. 

4 — 6.  What  man  of  you,  &c.  Just 
as  a  shepherd,  observing  that  one  of 
his  sheep  had  wandered  away,  would 
bend  all  his  energies  to  the  reclaim- 
ing of  that  one  sheep,  neglecting,  for 
a  time,  the  flock  which  was  in  safety, 
leaving  them  in  the  pasture.  And 
should  his  anxious  seeking  for  the 
one  wanderer  prove  successful,  with 
what  interest  would  he  take  it  up, 
torn  and  emaciated,  and  bring  it  back 
to  the  fold  '  And  who  would  think 
it  strange  if,  in  the  fulness  of  his  joy 
at  having  recovered  the  hapless  wan- 
derer, he  should  speak  of  the  circum- 
stance to  his  neighbors,  and  manifest 
more  pleasure  in  contemplating  and 
still  taking  care  of  that  sheep,  than 
he  would  show  for  the  whole  flock 
which  had  not  been  exposed  to  dan- 
ger .''  Now,  the  principle  whicii  would 
lead  such  a  shepherd  to  rejoice,  would 
also  lead  Jesus  to  look  with  peculiar 
interest  on  sinners  who  had  been  re- 
claimed, and  who  still  needed  and 
desired  his  watchful  care.  ||  Wilder- 
ness;  equivalent  to  the  word  pasture. 
See  on  Matt.  3:1.  ||  Layeth  it  on  his 
shoulders.  The  sheep  may  be  regard- 
ed as  having  suflTered  injury,  and  as 
requiring  great  tenderness  of  treat- 
ment. The  strong  affection  of  Ori- 
ental shepherds  for  their  sheep  well 


LUKE. 


Rejoice   with   me;    for  I   have 
found  my  sheep  which  was  lost. 

7  I  say  unto  you,  that  like- 
wise joy  shall  be  in  heaven  over 
one  sinner  that  repenteth,  more 
than  over  ninety  and  nine  just  per- 
sons which  need  no  repentance. 

8  Either  what  woman  hav- 
ing ten  pieces  of  silver,  if  she 
lose  one  piece,  doth  not  light  a 
candle,  and  sweep  the  house, 
and  seek  diligently  till  she  find  it  1 


justifies  this  particular  in  the  descrip- 
tion. 

7.  Just  -persons,  who  need  no  re- 
pentance. Tlie  word  beings  would 
exhibit  the  Saviour's  thought  more 
clearly  than  the  word  persons.  He 
did  not  mean  to  represent  any  per- 
sons on  earth  as  not  needing  re- 
pentance (see  on  Matt.  9  :  13) ;  but 
his  idea  was,  that  one  sinner  who 
has  become  a  true  penitent  is  an  ob- 
ject of  more  absorbing  interest  in 
heaven  than  multitudes  of  holy  beings 
would  be,  who  had  never  been  exposed 
to  eternal  death.  And  if  such  feel- 
ings in  respect  to  penitent  sinners 
exist  in  heaven,  surely  the  holy  and 
benevolent  breast  of  Jesus  would 
swell  with  emotion  in  contemplating 
those  whom  he  had  reclaimed ;  and 
it  was,  in  the  Pharisees,  an  entire 
oversight  of  the  Messiah's  design,  and 
of  the  spontaneous  feelings  of  a  holy 
heart,  that  induced  them  to  find  fault 
with  Jesus.  Even  if  those  Pharisees 
had  really  been  as  righteous  as  they 
professed  to  be,  and  had  not  needed 
repentance,  it  would  be  natural  that 
Jesus  should  rejoice  more  over  those 
whom  all  acknowledged  to  be  sinners, 
than  over  them. 

8 — 10.  In  enforcing  the  same 
thought,  Jesus  appealed  to  them, 
whether  a  woman,  having  a  few 
pieces  of  money,  and  losing  one  of 
them,  and  feeling  that  in  her  circum- 
stances even  one  was  too  valuable 
to  be  lost,  would  not  direct  all  her 
efforts  to  the  finding  of  what  she  had 
lost;  and  if  she  should  find  it,  would 


9  And  when  she  hath  found 
it,  she  calleth  her  friends  and 
her  neighbors  together,  saying, 
Rejoice  with  me;  for  I  have 
found  the  piece  which  I  had 
lost. 

10  Likewise,  I  say  unto  you, 
There  is  joy  in  the  presence  of 
the  angels  of  God  over  one  sin- 
ner that  repenteth. 

11  And  he  said,  A  certain 
man  had  two  sons  : 


she  not  show  more  joy  at  having 
found  the  one  piece  than  she  would 
in  reference  to  all  which  she  had  not 
lost  ?  And  who  would  think  of  find- 
ing fault  with  her  for  experiencing 
so  much  pleasure  in  having  found  the 
one  piece  of  money  ?  Rather,  would 
not  her  friends  rejoice  with  her,  and 
express  to  her  their  congratulations  ? 
And  why,  then,  should  not  Jesus  feel 
a  deep  interest  in  reclaimed  sinners  ? 
Why  should  the  Pharisees  find  fault 
with  him?  Had  their  hearts  been 
right,  and  had  they  felt  such  a  sym- 
pathy for  the  people  as  religious 
teachers  and  guides  ought  to  feel, 
they  would  have  rejoiced  with  him 
in  so  desirable  a  result  of  his  eiforts. 
But  since  the  Pharisees  found  fault 
with  Jesus  on  account  of  his  interest  in 
these  reclaimed  sinners,  they  betrayed 
the  absence  of  all  those  feelings  which 
the  occasion  demanded.  Light  u,  can' 
die.  This  circumstance  indicates  a 
careful,  earnest  search,  a  searching  in 
every  dark  corner.  The  houses  of  the 
poor  were  not  well  lighted  from  with- 
out ;  so  that,  even  in  day-time,  a  lamp 
or  torch  would  be  needed  in  order  to 
make  a  thorough  search. 

11.  In  order  to  show  very  dis- 
tinctly, and  to  rebuke,  the  utterly 
unjustifiable  spirit  which  the  Phari- 
sees and  scribes  had  manifested,  he 
added  another  parable.  Here,  an 
undutiful  son  is  pictured  to  us,  who, 
after  sinking  to  an  exceedingly  low 
depth  of  degradation,  became  peni- 
tent, and  returned  to  his  father.  The 
father,    perceiving    satisfactory    evi> 


CHAPTER  XV. 


m 


12  And  the  younger  of  them 
said  to  his  father,  Father,  give 
me  the  portion  of  goods  that 
falleth  to  me.  And  he  divided 
unto  them  his  living. 

13  And  not  many  days  after, 
he   younger   son    gathered   all 

together,  and  took  his  journey 
into  a  far  country,  and  there 
wasted  his  substance  with  riot- 
ous living. 

14  And  when  he  had  spent 
all,  there  arose  a  mighty  famine 


dence  that  his  wandering  son  had 
come  to  a  proper  mind,  at  once  re- 
ceives him,  and  orders  special  mani- 
festations of  joy  at  his  recovery  from 
guilt  and  ruin.  The  brother  of  the 
penitent  feels  no  interest  in  his  hav- 
ing come  back,  is  angry  at  the  father's 
expressions  of  joy,  needs  to  be  rea- 
soned with  on  the  propriety  of  his 
father's  deep  interest  at  the  wander- 
er's return,  and  with  a  haughty  opin- 
ion of  his  own  good  desert,  blames 
his  father  for  having  never  manifested 
a  special  interest  in  him.  Now,  as 
this  father  gladly  received  his  return- 
ing son,  so  God  would  receive  repent- 
ing sinners ;  and  the  same  principle 
which  would  justify  the  manifesting 
of  so  much  happiness  at  the  prodigal's 
return,  would  justify  Jesus  in  being  so 
much-  interested  in  the  penitent  sm- 
ners  who  had  returned  to  obedience. 
And  the  unlovely,  selfish  spirit  which 
the  elder  brother  showed,  forcibly  ex- 
hibited the  temper  which  the  scribes 
and  Pharisees  manifested.  If  they 
were  right  in  their  feelings,  then  was 
that  elder  brother  right.  The  para- 
ble must  have  covered  them  with 
shame. 

1 2 .  He  divided  unto  them  his  living. 
It  was  sometimes  the  case  that  a  father 
would  make  a  distribution,  in  part, 
of  his  property  among  his  sons, 
making  a  suitable  reservation  for  him- 
self 

13.  Gathered  all  together.  We  may 
suppose  him  either  to  have  received 
his  portion  in  money,  or  to  have  dis- 


in  that  land;  and  he  began  to 
be  in  want. 

15  And  he  went  and  joined 
himself  to  a  citizen  of  that  coun- 
try ;  and  he  sent  him  into  his 
fields  to  feed  swine. 

16  And  he  would  fain  have 
filled  his  belly  with  the  husks 
that  the  swine  did  eat ;  and  no 
man  gave  unto  him. 

17  And  when  he  came  to 
himself,  he  said,  How  many 
hired   servants   of   my   father's 


posed,  for  money,  of  what  he  had  re- 
ceived. II  Wasted  his  substance;  squan- 
dered his  property.  |1  With  riotous 
living  ;  living  in  a  dissolute  manner. 

15.  Joined  himself;  engaged  him- 
self as  a  laborer,  hired  himself  out. 
II  To  feed  stvine.  This,  in  the  estima- 
tion of  a  Jew,  was  a  most  degrading 
and  revolting  employment.  Other 
nations,  also,  regarded  the  employ- 
ment as  peculiarly  vile .  The  design 
of  introducing  this  particular  was,  to 
express  an  exceedingly  low  degrada- 
tion. 

16.  He  loouldfain  have  filled,  &c. ; 
he  would  gladly  have  filled,  if  he 
could  have  had  permission.  But  this 
was  not  granted  him.  j]  Hu^ks.  The 
original  word,  thus  rendered,  signifies 
the  fruit  of  the  carob-tree,  which  grows 
in  Eastern  countries,  and  even  in  the 
southern  parts  of  Europe.  The  fruit 
of  this  tree  was  used  for  swine,  and 
sometimes  even  poor  people  subsisted 
on  it.  The  tree  produces  pods,  with 
a  fruit  somewhat  like  beans.  ||  Jlnd 
no  man  gave  unto  him,;  but  no  one 
permitted  him.  The  master  to  whom 
he  had  hired  himself  would,  of  course, 
engage  to  furnish  him  food.  But  the 
representation  is,  that  he  had  such 
poor  fare,  and  so  scanty  a  portion  even 
of  that,  that  he  longed  to  partake  of 
the  swine's  food,  but  was  not  allowed. 
The  swine's  food  was,  probably,  that 
which  was  measured  out  to  them  at 
certain  hours  of  the  day,  in  addition 
to  their  feeding  themselves  in  the 
fields. 


88 


LUKE. 


have  bread  enough  and  to  spare, 
and  I  perish  with  hunger  ! 

18  I  will  arise  and  go  to  my 
father,  and  will  say  unto  him, 
Father,  I  have  sinned  against 
Heaven,  and  before  thee, 

19  And  am  no  more  worthy 
to  be  called  thy  son  :  make  me 
as  one  of  thy  hired  servants. 

20  And  he  arose,  and  came 
*o  his  father.     But  when  he  was 

et  a  great  way  off,  his  father 
saw  him,  and  had  compassion, 
and  ran,  and  fell  on  his  neck, 
and  kissed  him. 

21  And  the  son  said  unto 
him.  Father,  I  have  sinned 
against  Heaven,  and  in  thy 
sight,  and  am  no  more  worthy 
to  be  called  thy  son. 

22  But  the  father  said  to  his 
servants.  Bring  forth  the  best 
robe,  and  put  it  on  him ;  and 
put  a  ring  on  his  hand,  and 
shoes  on  his  feet : 

23  And  bring  hither  the  fat- 


18.   Against  Heaven;  against  God. 

22,  23.  Bring  forth  the  best  robe, 
&c.  The  father  directed  that  he 
should  be  dressed  in  a  manner  be- 
coming a  most  joyous  occasion,  and 
that  a  suitable  entertainment  should 
be  prepared.  He  thus  manifested  the 
joy  which  he  himself  felt,  and  gave 
his  son  an  assurance  that  he  was  re- 
ceived, not  as  a  servant,  but  as  a  son. 
jl  The  fitted  calf.  An  article  of  food 
peculiarly  esteemed  in  the  East. 
11  Merry  ;  joyful. 

24.  Drad;  as  to  filial  duty.  H  7* 
filive  again ;  is  recovered  to  a  sense 
of  duty.  11  He  teas  lost,  and  is  found. 
The  same  idea  is  here  expressed  as 
ia  the  preceding  words.  A  child, 
pursuinfif  such  a  course  as  the  prodi- 
j^al  son  had,  might  as  well,  so  far  as 
filial  love  and  duty  are  concerned, 
during  the  time  of  his  misconduct,  be 


ted  calf,  and  kill  it ;  and  let  us 
eat,  and  be  merry  : 

24  For  this  my  son  was  dead, 
and  is  alive  again ;  he  was  lost, 
and  is  found.  And  they  began 
to  be  merry. 

25  Now  his  elder  son  was  in 
the  field :  and  as  he  came  and 
drew  nigh  to  the  house,  he  heard 
music  and  dancing. 

26  And  he  called  one  of  the 
servants  and  asked  what  these 
things  meant. 

27  And  he  said  unto  him, 
Thy  brother  is  come;  and  thy 
father  hath  killed  the  fatted  calf, 
because  he  hath  received  him 
safe  and  sound. 

28  And  he  was  angry,  and 
would  not  go  in ;  therefore  came 
his  father  out,  and  entreated 
him. 

29  And  he,  answering,  said 
to  his  father,  Lo,  these  many 
years  do  I  serve  thee,  neither 
transgressed  I  at  any  time  thy 


wholly  lost  or  dead  ;  but  when  he 
should  repent  of  his  course,  and  act  in 
accordance  with  filial  love  and  duty, 
he  would  be  no  longer  lost,  hMifovnd  ; 
no  longer  dead,  but  alive. 

25.  Music  and  dancing.  A  usual 
accompaniment  of  festivity  in  the 
East. 

29.  Lo,  these  many  years,  &c. 
The  elder  son  justified  his  anger  at 
the  welcome  reception  given  to  the 
prodigal,  by  asserting  his  own  long- 
continued  filial  obedience,  and  by 
complaining  that,  notwithstanding  his 
upright  conduct,  his  father  had  not 
manifested,  on  any  occasion,  so  much 
joy  in  respect  to  him,  as  he  was  now 
manifesting  in  respect  to  this  disobe- 
dient, wasteful  child.  1|  ^  hid.  As 
compared  with  a. fitted  caf,  the  men- 
tion of  a  kid  was  an  imputation  of 
neglect  towards  himself,  and  of  whol 


CHAPTER  XVL 


89 


commandment ;  and  yet  thou 
never  gavest  me  a  kid,  that  I 
might  make  merry  with  my 
friends  : 

30  Bat  as  soon  as  this  thy 
son  was  come,  which  hath  de- 
voured thy  living  with  harlots, 
thou  hast  killed  for  him  the 
fatted  calf 

31  And  he  said  unto  him, 
Son,  thou  art  ever  with  me ; 
and  all  that  I  have  is  thine. 

32  It  was  meet  that  we  should 


ly  unjustifiable  regard  for  the  younger 
son. 

31.  Son,  &c.  The  father  reminded 
him,  that  there  was  a  great  difference 
between  his  case  and  that  of  his 
brother.  He  had  always  been  at 
home,  and  there  had  occurred  no  oc- 
casion for  any  such  special  joy  ;  and, 
besides,  he  was  enjoying,  jointly  with 
himself,  the  whole  estate.  He  had 
not,  then,  been  neglected,  but  had 
been  continually  honored  ;  lie  had  no 
cause  for  complaint.  And  the  joy 
manifested  at  the  return  of  his  brother 
would  not  detract  from  his  happiness, 
or  from  the  esteem  in  which  he  had 
been  held  ;  while  yet,  in  view  of  the 
sad  circumstances  from  which  his 
brother  had  been  rescued,  there  was 
a  special  propriety  in  the  demonstra- 
tions of  joy.  Thus,  in  applying  the 
parable,  even  if  the  Pharisees  had 
been  the  obedient  and  righteous  ones 
they  professed  to  be,  they  could  not 
be  justified  for  exercising  the  spirit 
v/hich  they  had  exhibited  towards 
the  penitent  sinners.  But  as  every 
one  would  see  how  unreasonable  was 
the  elder  son's  conduct,  how  unkind, 
selfish,  arrogant  was  his  temper,  so 
no  one  could  fail  to  see  that  the  mur- 
mu rings  of  the  Pharisees,  even  if 
their  views  of  themselves  had  been 
right,  too  plainly  indicated  an  unkind, 
selfisli,  and  arrogant  temper.  The 
Saviour  did  not  intend,  by  comparing 
them  to  the  elder  son,  to  allow  that 
they  had  always  been  righteous ;  but 
takino-  them  on   their   own   ground, 


make  merry,  and  be  glad :  for 
this  thy  brother  was  dead,  and  is 
alive  again  ;  and  was  lost,  and  is 
found. 

CHAPTER   XVI. 

AND  he  said  also  unto  his 
disciples.  There  was  a  cer- 
tain rich  man  which  had  a  stew- 
ard ;  and  the  same  was  accused 
unto  him  that  he  had  wasted 
his  goods. 

2  And  he  called  him,  and  said 


reasoning  with  them  according  to 
their  own  pretensions,  he  meant,  by 
comparing  them  to  the  elder  son,  to 
bring  out  distinctly  to  view  the  utter 
unreasonableness  of  their  murmuring 
at  him  for  receiving  sinners,  and  be- 
ing on  intimate  terms  with  them. 

Remark.  The  representation  giv- 
en of  the  prodigal  son  shows  several 
particulars  as  to  the  nature  of  true 
REPENTANCE.  1.  He  was  deeply  af- 
fected by  a  view  of  his  unhappy  con- 
dition, vs.  16,  ]7. 

2.  He  was  deeply  sensible  of  his 
guilt.  V.  18. 

3.  He  was  ready  to  make  most 
humble  acknowledgments,  vs.  18,  19. 

4.  He  felt  that  he  had  no  claim  on 
his  father's  kindness,  and  that  the 
lowest  station  in  his  father's  family 
was  above  his  deserts,  v.  19. 

5.  In  this  temper  of  mind  he  sur- 
rendered himself  to  his  father,  sub- 
mitting the  whole  case  to  his  father's 
wisdom. 

Such  are  the  feelings  and  the  con- 
duct of  a  penitent  sinner  towards 
God. 

Learn,  too,  1.  How  ready  is  God 
to  welcome  a  repenting  sinner  !  v.  20. 

2.  How  joyful  an  event  is  the  re 
turn  to  God  of  a  wandering  sinner  ! 

CHAPTER  XVI. 

1.  ^nd  he  said  also,  &-c.  Another 
parable  follows,  the  design  of  which 
appears  to   have   been   to   show   the 


90 


LUKE. 


unto  him,  How  is  it  that  I  hear 
this  of  thee?  give  an  account 
of  thy  stewardship  :  for  thou 
nmyest  be  no  longer  steward. 

3  Then  the  steward  said 
within  himself,  What  shall  I 
do?  for  my  lord  taketh  away 
from  me  the  stewardship :  I  can- 
not dig ;  to  beg  I  am  ashamed. 

4  I  am  resolved  what  to  do, 
that  when  I  am  put  out  of  the 
stewardship,  they  may  receive 
me  into  their  houses. 

5  So  he  called  every  one  of 
his  lord's  debtors  unto  him,  and 

right  use  of  temporal  blessings,  or  the 
wisdom  of  so  using  our  temporal  bless- 
ings as  to  secure  our  eternal  welfare. 
For  this  purpose, a  person  is  introduced 
who  was  expecting  to  be  dismissed 
from  his  employer's  service,  and  who 
shrewdly  secured  to  himself  the  favor 
of  those  with  whom  he  had  had  deal- 
ings, and  thus  provided  for  himself  a 
home  when  he  should  be  in  destitute 
circumstances.  \\  A  steward.  The 
office  of  a  steward  was  a  very  im- 
portant one  in  wealthy  families  of  the 
East.  He  had  authority  over  the 
servants,  and  had  the  general  man- 
agement of  affairs.  The  steward  was 
sometimes  one  of  the  servants,  who, 
for  his  faithfulness,  had  been  thus  pro- 
moted, and  sometimes  a  free  person. 
(I  Wasted  his  goods ;  squandered  his 
property. 

3.  Dig.  Under  this  term  may  here 
be  included  any  hard  and  servile  labor, 

4.  They  may  receive  me;  some  per- 
sons may  receive  me. 

5.  So  he  called,  &c.  Having  charge 
of  his  employer's  pecuniary  ac- 
counts, he  determined,  by  a  reduction 
of  the  bills  against  the  debtors,  to 
place  the  debtors  under  obligations  to 
himself,  and  thus  to  secure  their  fa- 
vor and  their  kind  offices  when  he 
should  be  thrown  into  distress. 

G.  Measures.  The  particular  meas- 
ure here  mentioned  was  the  Hebrew 
hath,  containing  between  seven  and 


said  unto  the  first,  How  much 
owest  thou  unto  my  lord  ? 

6  And  he  said,  A  hundred 
measures  of  oil.  And  he  said 
unto  him.  Take  thy  bill,  and  sit 
down  quickly,  and  write  fifty. 

7  Then  said  he  to  another, 
And  how  much  owest  thou? 
And  he  said,  A  hundred  meas- 
ures of  wheat.  And  he  said 
unto  him.  Take  thy  bill,  and 
write  fourscore. 

8  And  the  lord  commended 
the  unjust  steward,  because  he 
had  done  wisely :   for  the  chil- 


nine  gallons.  |1  Write  fifty  ;  write  a 
new  bill,  and,  instead  of  a  hundred 
baths,  write  only  fifty.  Thus  he  fa- 
vored the  debtor. 

7.  Measures.  The  particular  meas- 
ure here  meant,  being  a  dry  measure, 
was  the  Hebrew  cor,  containing  about 
fourteen  bushels. 

8.  The  lord;  the  employer  of  the 
steward.  ||  Commended  —  because  he 
had  done  wisely.  He  saw  and  praised 
the  shrewdness  of  his  steward,  while, 
of  course,  he  would  be  indignant  at 
his  fraudulent  manner  of  proceeding. 
The  steward  showed  a  sagacity  in 
promoting  his  own  interests,  which 
was  adapted  to  excite  commendation, 
but  which  ought  to  have  been  more 
honestly  directed.  In  the  thefts  and 
dishonest  practices  of  men,  we  are 
sometimes  struck  with  admiration  at 
the  cunning  and  shrewdness  which  are 
displayed,  j]  For  the  children  of  this 
world,  &c.  A  remark  made  by  our 
Saviour  in  commencing  the  applica- 
tion of  the  parable,  flie,  children  of 
this  world  are  those  whose  thoughts 
and  aims  have  entire  respect  to  the 
present  world.  The  children  of  light, 
on  the  contrary,  are  those  in  whom 
divine  knowledge  dwells,  and  who  are 
seeking  the  bliss  of  heaven.  The 
former  are  iciser,  that  is,  more  saga- 
cious, in  accomplishing  their  objects, 
than  the  latter  in  endeavoring  to  at- 
tain theirs.     II  In  their  generation  f  in 


CHAPTER  XVI. 


91 


dreii  of  this  world  are  in  their 
generation  wiser  than  the  chil- 
dren of  light. 

9  And  I  say  unto  you,  Make 
to  yourselves  friends  of  the  mam- 
mon of  unrighteousness;  that 
when  ye  fail,  they  may  receive 
you  into  everlasting  habitations. 

10  He  that  is  faithful  in  that 


their  dealings  with  the  people  of  their 
day  ;  or,  as  we  briefly  say,  in  their 
day. 

9.  Make  to  yourselves  friends  of  the 
mammon  of  unrighteousness.  The 
word  of  here  signifies  hy ;  make  to 
yourselves  friends  by  the  mammon, 
&c.  Mammon  means  wealth.  See  on 
Matt.  6:  24.  Wealth  is  here  called 
icealth  of  unrighteousness,  because  it 
is  so  often  acquired  by  unrighteous 
means.  The  Saviour  did  not  here 
give  advice  respecting  wealth  which 
was  known  to  have  been  acquired  in 
an  unrighteous  way ;  but  respecting 
wealth  in  general,  which  (as  he  con- 
veys the  hint)  is  so  often  obtained  in 
an  unjust  manner  that  the  epithet 
unrighteous  is  too  often  applicable  to 
it.  This  epithet  was  a  very  natural 
one  in  connection  with  the  parable 
he  had  just  spoken.  The  advice  of 
the  Saviour  is,  that,  by  a  proper  use 
of  wealth,  we  should  secure  to  our- 
selves friends  against  a  time  of  need  ; 
that  is,  by  using  it  in  obedience 
to  God's  will,  for  relieving  the  desti- 
tute and  contributing  to  their  wants, 
we  should  secure  his  favor.  Com- 
pare Mark  10 :  21.  Luke  14  :  12—14. 
II  fVhen  ye  fail ;  when  ye  cease  to 
live.  II  They  may  receive  you,  &c. 
In  a  vivid  way  of  representation, 
those  who  have  been  relieved  by 
the  bounty  of  the  rich,  and  who 
have  gone  before  them  into  heaven, 
are  exhibited  as  in  the  attitude  of 
welcoming  them  into  heaven,  the 
everlasting  abode  ;  thus  requiting  the 
favors  which  the  rich  and  benevo- 
lent showed  them  on  earth;  just  as  we 
often  speak  of  our  pious  friends,  who 
have  died,  as  giving  us,  at  our  death, 
a   welcome    reception    into    heaven. 


which  is  least,  is  faithful  also  in 
much;  and  he  that  is  unjust  in 
the  least,  is  unjust  also  in  much. 

11  If  therefore  ye  have  not 
been  faithful  in  the  unrighteous 
mammon,  who  will  commit  to 
your  trust  the  true  riches  ? 

12  And  if  ye  have  not  been 
faithful  in  that  which  is  another 


The  expression  They  may  receive 
you  may  also  be  explained  by  refer- 
ence to  a  Hebrew  mode  of  speaking, 
by  which  those  words  are  equivalent 
to  these  —  Ye  may  be  received.  The 
Bible  frequently  teaches,  that,  by  a 
kind  and  charitable  use  of  this  world's 
goods,  we  may  testify  our  love  to  the 
Saviour,  and  our  obedience  to  him, 
and  may  secure  his  approbation  in 
respect  to  eternal  life.  See  Matt. 
25 :  34—40.     1  Tim.  6 :  ]  7—19. 

10.  He  that  is  faithful,  &c.  Those 
who  possess  wealth  are  cautioned,  in 
the  preceding  verses,  to  make  a  prop- 
er use  of  it,  because,  as  is  now  ex- 
pressed in  this  verse,  if  a  person  is 
found  faithful  in  a  small  trust,  there 
is  reason  to  believe  he  would  be  faith- 
ful in  a  larger  one  ;  and,  if  he  be 
fraudulent  and  unfaithful  in  a  small 
trust,  there  is  reason  to  believe  he 
would  also  be  unfaithful  if  a  larger 
trust  should  be  committed  to  him. 
II  That  which  is  least;  a  very  small 
trust. 

11.  The  principle  declared  in  the 
preceding  verse  is  now  directly  ap- 
plied. The  unrighteous  mammon; 
the  wealth  of  this  world,  so  called,  as 
in  v.  9,  because  it  is  so  often  obtained 
by  unrighteous  means.  ||  The  true 
riches;  the  real,  genuine  good  of 
heaven.  If  you  have  abused  earthly 
riches,  who  would  think  of  commit- 
ting to  you  the  heavenly  treasure  ? 

12.  And  if,  &c.  And,  if  a  person 
has  proved  himself  unfaithful  as  a 
steward,  in  managing  another  man's 
affairs,  who  would  be  encouraged  to 
settle  on  him  an  estate  to  be  his  own  ? 
This  verse  contemplates  men  as  be- 
ing stewards  of  God,  having  received 
from  him  a  certain  trust,  to  be  man- 


99 


LUKE. 


man's,  jvho  shall  give  you  that 
which  is  your  own  ? 

13  No  servant  can  serve  two 
masters  :  for  either  he  will  hate 
the  one,  and  love  the  other ;  or 
else  he  will  hold  to  the  one,  and 
despise  the  other.  Ye  cannot 
serve  God  and  mammon. 

14  And  the  Pharisees  also, 
who  were  covetous,    heard  all 


aged  according  to  the  directions 
which  God  has  communicated.  Now, 
if  they  are  unfaithful  in  respect  to 
what  has  been  merely  entrusted  to 
them 'for  a  temporary  use,  as  God's 
agents,  surely  they  cannot  expect, 
after  the  earthly  trust  has  expired,  to 
receive  for  their  own,  and  for  perma- 
nent possession,  the  honors  of  heav- 
en. II  IV/iich  is  another  man's;  that 
which  belongs  to  another,  whether  it 
be  man  or  God  that  is  spoken  of. 
II  tVho  shall  give,  &c.  A  strong  way 
of  expressing  negation  :  JVo  one  will 
give,  or.  Who  would  think  of  giving  ? 
II  Your  axon  ?  Heaven  is  in  this  verse 
expressed  by  the  words  your  own,  be- 
cause it  is  a  permanent  condition,  not 
exposed  to  the  fluctuations  which  are 
incident  to  living  on  another  per- 
son's estate,  from  which  the  occu- 
pant may  be  displaced  at  the  proprie- 
tor's will.  As,  on  earth,  the  difference 
between  a  steward  and  a  proprietor  is 
manifest  in  respect  of  permanency, 
and  the  proprietor's  permanency  of 
possession  would  be  expressed  by 
calling  the  estate  his  oicn,  and  the 
steward's  temporary  occupancy  by 
calling  the  estate  another's,  so  the  en- 
during bliss  of  heaven  is  expressed 
by  calling  it  our  own,  while  the  fact 
that  our  earthly  possession  is  a  tem- 
porary one,  shows  that  the  right  of 
ownership  belongs  to  another,  and 
that  we  are  merely  stewards  of  God, 
13.  JVo  servant,  &c.  Having 
shown  the  need  of  employing  earthly 
treasures  in  such  a  manner  as  to  be 
found  faithful  to  God,  and  as  to  be 
admitted  to  the  greater  trusts  and 
honors  of  heaven,  the   Saviour  dis- 


these  things,  and  they  derided 
him. 

15  And  he  said  unto  them, 
Ye  are  they  which  justify  your- 
selves before  men  ;  but  '  God 
knoweth  your  hearts  :  for  that 
which  is  highly  esteemed  among 
men,  is  abomination  in  the  sight 
of  God. 

16  The  law  and  the  prophets 


tinctly  declared  that  the  interests  of 
the  present  world  must  be  held  as 
subordinate  to  the  interests  of  God 
and  heaven,  —  else  we  shall  fail  of 
heaven.     See  on  Matt.  6 :  24. 

Caution.  Let  no  one  think  that 
only  to  rich  men  are  applicable  .the 
instructions  of  Jesus  respecting  a 
proper  use  of  what  pertains  to  the 
present  world  ;  for  who  is  there  that 
is  not  in  danger  of  inordinately  loving 
the  treasures  and  the  joys  of  earth, 
and  of  abusing  even  the  little  which 
God  may  have  intrusted  to  his  care  ? 
Let  us  all  bear  in  mind,  each  for  him- 
self, that  we  are  the  Lord's  stewards, 
and  that  he  will  call  us  to  an  account. 
May  we  be  found  to  have  been  faith- 
ful in  our  earthly  trust,  and  be  wel- 
comed to  the  heavenly  mansion  ! 

15.  Justify  yourselves ;  make  a 
show  of  being  righteous.  Compare 
Matt.  6  :  2,  5,  16.  1|  Highly  esteemed 
among  men  —  abomination  in  the  sight 
of  God.  A  saying  which  must  be  un- 
derstood with  reference  to  the  pre- 
tended piety  of  the  Pharisees,  for 
which  they  were,  by  many,  held  in 
high  estimation.  But  God  saw 
through  the  disguise,  and  held  them 
in  abhorrence.  The  Saviour  dis- 
tinctly declared  that,  however  fair 
was  their  exterior,  their  hearts  were 
corrupt.  Thus  they  afforded  a  com- 
plete proof  of  the  sentiment  that  God 
sees  not  as  man  sees .:  that  man  may 
highly  extol,  while  God  thoroughly 
loathes.  See  Matt.  23:  27,  28.  1 
Sam.  1G:7. 

16.  TJte  laio  and  the  prophets,  &c. 


CHAPTER  XVI. 


93 


wei-e  until  John  :  since  that  time 
the  kingdom  of  God  is  preached, 
and  every  man  presseth  into 
it. 

17  And  it  is  easier  for  heaven 
aid  earth  to  pass,  than  one  tittle 
of  the  law  to  fail. 

18  Whosoever  putteth  away 
his  wife,  and  marrieth  another, 
committeth  adultery  ;  and  who- 
soever marrieth  her  that  is  put 
away  from  Aer  husband,  com- 
mitteth adultery. 

19  There  was  a  certain  rich 
man,  which  was  clothed  in  pur- 


See  Matt.  11:  13.     II  Tlie  kingdom, 
&.C.     See  Matt.  11  :  12. 

17.  See  Matt.  5  :  18. 

18.  See  Matt.  5 :  32.    _ 

19.  There  was  a  certain  rich  man, 
&c.  A  parable  now  follows,  which 
was  happily  adapted  to  impress  the 
sentiments  that  Jesus  had  already  de- 
livered respecting  the  use  of  earthly 
treasures,  vs.  9 — 12.  He  had  taught 
that  earthly  treasures  should  be  re- 
garded as  a  trust  committed  to  men 
by  the  Lord  ;  that  they  ought  to  be 
employed  not  so  much  in  personal 
aggrandizement  and  gratification  as 
in  relieving  the  wants,  and  promoting 
the  welfare,  of  others.  Such  a  use 
of  them,  proceeding  from  a  sincere 
love  to  God  and  to  man,  would  enable 
their  possessor  to  render  a  satisfacto- 
ry account,  and  would  be  followed  by 
admission  to  the  unfailing  happiness 
of  heaven.  Jesus  now  gives  a  de- 
scription of  a  wealthy  man,  who  was 
intent  on  his  own  gratification,  and 
neglected  the  poor  and  distressed. 
He  shows  the  future  state  of  such  a 
man  ;  and,  in  contrast  vvith  it,  in  or- 
der to  teach  how  unsuitable  is  a  su- 
preme devotion  to  wealth  and  present 
comfort,  he  represents  the  poor  man, 
who  had  been  overlooked,  as  received 
into  heaven.  The  affecting  contrast 
between  the  two  cases  was  happily 
adapted  to  show  the  supreme  im- 
portance  of   heaven,  the    vanity   of 


pie    and   fine   linen,   and   fared 
sumptuously  every  day  : 

20  And  there  was  a  certain 
beggar,  named  Lazarus,  which 
was  laid  at  his  gate,  full  of  sores, 

21  And  desiring  to  be  fed 
with  the  crumbs  which  fell  from 
the  rich  man's  table  :  moreover, 
the  dogs  came  and  licked  his 
sores. 

22  And  it  came  to  pass,  that 
the  beggar  died,  and  was  carried 
by  the  angels  into  Abraham's 
bosom.  The  rich  man  also 
died,  and  was  buried  : 


earthly  prosperity  as  our  chief  por- 
tion, and  the  proper  use  of  earthly 
riches.  ||  Purple  and  fine  linen.  Gar- 
ments of  purple,  and  of  fine  cot- 
ton and  linen,  were  indications  of 
wealth. 

20.  Beggar.  The  original  word 
means  simply  a  poor  man. 

21.  This  verse  and  the  preceding 
show  the  extreme  poverty  of  Lazarus. 
The  rich  man  is  not  represented  as 
abusing  him,  as  refusing  to  let  him 
remain  at  his  gate,  or  to  give  him  the 
scraps  from  his  table  ;  but  he  showed 
him  no  special  attention,  and  took  no 
particular  interest  in  his  welfare, 
though  the  Jews  were  required  by 
their  law  thus-.to  do.  See  Deut.  15: 
7,  8.    Is.  58  :  7.   Prov.  3 :  27. 

22.  Into  Jlhraharns  bosom.  The 
bliss  of  heaven  is  represented  by  a 
banquet,  at  which  were  the  worthie3 
of  the  Jewish  nation.  The  guests  at 
a  banquet  reclined  on  couches  ;  and, 
when  not  engaged  in  eating,  one 
could  lay  his  head  on  the  breast  of 
the  person  next  him,  for  conversation 
To  be  placed  next  to  a  distinguished 
guest,  was  a  signal  honor.  Laza- 
rus is  here  described  as  having  the 
signal  honor  of  being  placed  next  to 
Abraham.  Tlie  idea  is,  he  was  re- 
ceived into  the  happiness  of  the 
righteous.  ||  Was  buried.  This  cir- 
cumstance was  probably  added,  in  or- 
der to  show  that  the   rich   man   was 


H 


LUKE. 


23  And  in  hell  he  lifted  up 
his  eyes,  being  in  torments,  and 
seeth  Abraham  afar  off,  and 
Lazarus  in  his  bosom. 

24  And  he  cried,  and  said, 
Father  Abraham,  have  mercy 
on  me,  and  send  Lazarus,  that 
he  may  dip  the  tip  of  his  finger 
in  water,  and  cool  my  tongue  : 
for  I  am  tormented  in  this 
flame. 

25  But  Abraham  said,  Son, 
remember  that  thou  in  thy  life- 
time receivedst  thy  good  things, 
and  likewise  Lazarus  evil  things : 
but  now  he  is  comforted,  and 
thou  art  tormented. 

26  And  besides  all  this,  be- 
tween us  and  you  there  is  a 
great  gulf  fixed  :  so  that  they 
which  would  pass  from  hence  to 
you,  cannot;  neither  can  they 
pass  to  us,  that  would  come  from 
thence. 


honored  by  his  fellow-men  in  death, 
as  well  as  in  life. 

23.  In  hell  —  being  in  torments ; 
in  that  part  of  the  world  of  spirits 
where  the  wicked  are  subjected  to 
punishment. 

26,  JVould  pass  ;  desire  to  pass. 

27,  28.  Send  him  to  my  father's 
house,  &c.  So  indescribably  wretch- 
ed did  the  man  feel  his  situation  to 
be,  that  he  could  not  bear  to  think  of 
any  relatives  coming  into  it.  ||  Tes- 
tify unto  them;  warn  them  by  my 
fate  to  pursue  a  different  course. 

29.  Moses  and  the  prophets;  the 
sacred  Scriptures.  See  Matt.  11 : 
13. 

31.  If  they  hear  not,  &c.  If  their 
minds  are  so  intent  on  the  present 
world  that  they  will  not  hearken  to 
the  Scriptures,  they  would  not  listen, 
should  one  rise  from  the  dead.  Alas  ! 
liow  true  was  tliis  saying  in  respect 
to  the  Pharisees  and  the  great  body 
of  the  Jews.  After  Jesus  had  been 
raised  up  from  the  dead,  they  still  sti- 


27  Then  he  said,  I  pray  thee 
therefore,  father,  that  thou 
wouldest  send  him  to  my  fa- 
ther's house : 

28  For  I  have  five  brethren ; 
that  he  may  testify  unto  them, 
lest  they  also  come  into  this 
place  of  torment. 

29  Abraham  saith  unto  him, 
They  have  Moses  and  the  proph- 
ets ;  let  them  hear  them. 

30  And  he  said,  Nay,  father 
Abraham  :  but  if  one  went  unto 
them  from  the  dead,  they  will 
repent. 

31  And  he  said  unto  him, 
If  they  hear  not  Moses  and  the 
prophets,  neither  will  they  be 
persuaded,  though  one  rose  from 
the  dead. 

CHAPTER  XVIL 

THEN  said  he  unto  the  dis- 
ciples, It  is  impossible  but 


fled  conviction,  and  still  persisted  in 
sin. 

Reflections.  1.  Let  us  cultivate 
an  indifference  to  the  wealth  and 
honors  of  this  world.  They  do  not 
confer  real  worth  of  character,  and 
they  may  be  followed  by  everlasting 
misery  and  contempt. 

2.  Are  we  poor  ?  Let  us  be  sub- 
missive to  the  divine  will,  and  con- 
tented, and  mainly  anxious  to  obtain 
the  glory  and  bliss  of  heaven. 

3.  The  happy  state  of  the  righte- 
ous, and  the  miserable  state  of  the 
wicked,  beyond  the  grave,  will  not 
come  to  an  end.  v.  26. 

4.  We  have  all  the  requisite  means 
for  attaining  eternal  life.  If  they 
should  be  miraculously  increased,  we 
could  not  be  sure  that  they  would  be 
more  efficacious.  Let  us  rightly  use 
the  advantages  which  God  has  be- 
stowed, and  lay  hold  on  eternal  life, 

CHAPTER  XVIL 
1 ,  2.   Compare  Matt.  18  •  6,  7. 


CHAPTER  XVII. 


95 


that  oflences  will  come  :  but 
woe  unto  him  through  whom 
they  come ! 

2  It  were  better  for  him  that 
a  millstone  were  hanged  about 
his  neck,  and  he  cast  into  the 
sea,  than  that  he  should  offend 
one  of  these  little  ones. 

3  Take  heed  to  yourselves  : 
If  thy  brother  trespass  against 
thee,  rebuke  him ;  and  if  he  re- 
pent, forgive  him. 

4  And  if  he  trespass  against 
thee  seven  times  in  a  day,  and 
seven  times  in  a  day  turn  again 
to  thee,  saying,  I  repent ;  thou 
shalt  forgive  him. 

5  And  the  apostles  said  unto 
the  Lord,  Increase  our  faith. 

6  And  the  Lord  said,  If  ye 


3,4.  Compare  Matt.  18  :  15,  21, 
22. 

5.  Increase  our  faith.  In  Matt.  17: 
14 — 21,  it  is  related  that  the  disciples 
were  unable  to  heal  a  certain  person. 
Jesus  informed  them  that  their  ina- 
bility resulted  from  their  unbelief, 
and,  by  a  forcible  illustration,  showed 
them  the  efficacy  of  strong  faith. 
On  that  occasion,  or  on  a  similar 
one,  this  request  might  have  been 
made. 

6.  Compare  Matt.  17 :  20.  Syca- 
minC'tree.  The  same  as  in  19  :  4  is 
called  a  sycamore-tree.  It  has  a  re- 
semblance to  the  mulberry  in  its 
leaves,  while  its  fruit  is  similar,  in  ap- 
pearance, to  the  fig.  It  is  frequent  in 
the  level  parts  of  Palestine. 

7.  But  which  of  you,  &c.  This 
verse  is  not  connected  in  sense  with 
the  preceding.  It  introduces  another 
important  sentiment  of  our  Lord,  pre- 
served according  to  Luke's  manner, 
without  special  regard  to  the  connec- 
tion. Our  Lord,  as  appears  from 
Matt.  19 :  27— 29,  had  informed  his 
disciples  that  distinguished  bliss  would 
be  awarded  to  them  hereafter  as  a 
result  of  their  laboring  in  his  service. 


had  faith  as  a  grain  of  mustard- 
seed,  ye  might  say  unto  this  syca- 
mine tree,  Be  thou  plucked  up  by 
the  root,  and  be  thou  planted  in 
the  sea ;  and  it  should  obey  you. 

7  But  which  of  you  having  a 
servant  ploughing,  or  feeding 
cattle,  will  say  unto  him  by  and 
by,  when  he  is  come  from  the 
field,  Go  and  sit  down  to  meat? 

8  And  will  not  rather  say 
unto  him,  Make  ready  where- 
with I  may  sup,  and  gird  thyself, 
and  serve  me,  till  I  have  eaten 
and  drunken ;  and  afterward 
thou  shalt  eat  and  drink  ? 

9  Doth  he  thank  that  servant, 
because  he  did  the  things  that 
were  commanded  him  ?  I  trow 
not. 

Perhaps  he  found  it  necessary  to  cau- 
tion them  against  an  undue  estimate  of 
their  services,  and  to  impress  distinct- 
ly on  them,  after  those  remarks,  their 
duty  to  cherish  a  spirit  of  unwearied 
devotion  to  his  service,  and  of  deep 
humility  in  regard  to  their  deserts. 
The  illustration  which  has  been  here 
preserved  by  Luke  was  happily  adapt- 
ed to  produce  such  an  effect.  The 
amount  of  it  is  this  :  A  servant  must 
hold  himself  ready  continually  to 
serve  his  master;  having  performed 
a  certain  piece  of  work,  he  must  not 
calculate  on  refreshing  himself  at 
once,  but  must  still  wait  on  his  mas- 
ter, and  afterwards  partake  of  re- 
freshment. Still  further,  after  con- 
tinued and  unwearied  attention  to  the 
duties  appointed  him,  he  must  not  con- 
sider himself  as  entitled  to  the  thanks 
of  his  master,  as  though  he  had  con- 
ferred favors,  or  imposed  obligations 
on  his  master.  He  ought  to  cherish 
an  humble  opinion  of  his  services,  and 
regard  himself  as  having  performed 
no  more  than  mere  duty. 

8.  Gird  thyself.     See  on  12  :  37. 

9.  Trow.  This  is  an  old  word, 
meaning  think. 


m 


LUKE. 


10  So  likewise  ye,  when  ye 
shall  have  done  all  those  things 
which  are  commanded  you,  say. 
We  are  unprofitable  servants : 
we  have  done  that  which  was 
our  duty  to  do. 

11  And  it  came  to  pass,  as 
he  went  to  Jerusalem,  that  he 
passed  through  the  midst  of  Sa- 
maria and  Galilee. 

12  And  as  he  entered  into  a 
certain  village,  there  met  him 
ten  men  that  were  lepers,  which 
stood  afar  off: 

13  And  they  lifted  up  their 
voices,  and  said,  Jesus,  Master, 
have  mercy  on  us. 

14  And  when  he  saw  them, 
he  said  unto  them.  Go  show 
yourselves  unto  the  priests.    And 


10.  JVe  are  unprofitable  servants. 
This  language  is  to  be  understood 
as  we  understand  a  friend  who  has 
done  us  a  favor,  to  whom  we  say, 
I  am  much  obliged  to  you,  and 
who  rejoins  by  saying,  A''ot  at  all ; 
you  are  under  no  obligations  to  me. 
It  is  the  language  of  modesty  and  hu- 
mility, refusing  to  put  a  high  esti- 
mate on  any  services  which  we  may 
have  rendered.  The  Saviour  thus 
enjoined  the  cultivation  of  an  humble 
spirit,  which  will  not,  for  a  moment, 
think  of  having  conferred  a  favor  on 
God,  or  of  having  imposed  on  him 
the  slightest  obligation  to  reward  us. 
Afler  all  we  can  do,  we  never  can 
pass  beyond  the  limit  of  duty ;  we 
never  can  merit  the  divine  favor  by 
performing  any  extra  services.  But 
it  becomes  us,  in  all  humility,  to  ac- 
knowledge that  we  have  no  claim  on 
the  favor  of  God. 

Reflection.  How  contrary  to 
the  spirit  of  the  gospel  is  self- valua- 
tion !     Compare  Luke  18 :  9 — 14. 

12.  Jls  lie  entered,  &c. ;  as  he  was 
about   entering.      The   leprous   men 


it  came  to  pass,  that,   as  they 
went,  they  were  cleansed. 

15  And  one  of  them,  when 
he  saw  that  he  was  healed, 
turned  back,  and  with  a  loud 
voice  glorified  God, 

16  And  fell  down  on  his  face 
at  his  feet,  giving  him  thanks: 
and  he  was  a  Samaritan. 

17  And  Jesus,  answering,  said, 
Were  there  not  ten  cleansed  ? 
but  where  are  the  nine  ? 

18  There  are  not  found  that 
returned  to  give  glory  to  God, 
save  this  stranger. 

19  And  he  said  unto  him, 
Arise,  go  thy  way  :  thy  faith  hath 
made  thee  whole. 

20  And  when  he  was  de- 
manded of  the  Pharisees,  when 


were  not  in  the  village,  but  in  the 
vicinity  of  it.  Lepers  were  not  al- 
lowed to  remain  in  society,  while  dis- 
eased. See  Lev.  13  :  46.  ||  Stood 
afar  off.  The  touch  of  a  leprous  per- 
son communicated  ceremonial  un- 
cleanness. 

14.  Skoic  yourselves  unto  the  priests. 
This  direction  contained  in  it  an  as- 
surance that  they  should  soon  be 
healed.  Lepers,  when  healed,  were 
directed  to  go  to  the  priest  for  exami- 
nation, and  for  making  the  prescribed 
offering.     See  on  Matt.  8  :  2—4. 

19.  Thy  faith,  &c.  Compare  Matt 
9 :  22. 

How  touching  to  the  beholders 
must  have  been  the  gratitude  of  this 
Samaritan,  contrasted  with  the  con- 
duct of  the  Jewish  lepers  !  And  how 
strong  claims  has  the  Saviour  on  our 
gratitude  ! 

20.  Demanded  ;  inquired.  ||  The 
kingdom  of  God;  the  reign  of  the 
Messiah,  understood,  doubtless,  by 
the  Pharisees,  as  a  glorious  temporal 
reign.  See  Matt.  3:2.  In  the  Sa- 
viour's reply,  which  immediately  fol- 
lows, this  expression  is  used  with  the 
meaning   which    the   Jews   ought  to 


CHAPTER  XVIJ. 


97 


the  kingdom  of  God  should 
come,  he  answered  them  and 
said,  The  kingdom  of  God 
Cometh  not  with  observation. 

21  Neither  shall  they  say, 
Lo  here !  or,  Lo  there !  for  be- 
hold, the  kingdom  of  God  is 
within  you. 

22  And  he  said  unto  the  dis- 
ciples, The  days  will  come, 
ivhen  ye  shall  desire  to  see  one 
of  the  days  of  the  Son  of  man, 
and  ye  shall  not  see  it. 

23  And  they  shall  say  to  you. 
See  here!  or,  See  there!  go 
not  after  them,  nor  follow  them. 

24  For  as  the  lightning  that 
lighteneth  out  of  the  one  part 
under  heaven,  shineth  unto  the 
other par^  under  heaven;  so  shall 
also  the  Son  of  man  be  in  his  day. 

25  But  first    must  he   suffer 


have  attached  to  it,  namely,  the  do- 
minion of  God  in  the  hearts  of  men, 
the  establishment  of  the  holy  princi- 
ples of  religion.  ||  With  observation ; 
with  outward  show,  in  such  a  man- 
ner as  to  be  obvious  to  the  sight. 

21.  JVeither  shall  they  say,  &c.  It 
will  not  be  introduced  by  any  public 
announcement  that  in  this  place,  or 
in  that,  the  Messiah  is  coming  forth. 
See  on  Matt.  24  :  26.  ||  Is  within 
you.  It  is  an  internal,  spiritual  reign. 
Expect  not,  then,  outward  show,  as 
manifesting  where  and  when  this 
reign  is  commenced. 

22.  He  said  unto  the  disciples.  As 
the  establishment  of  his  cause  had 
been  spoken  of,  Jesus  made  known  to 
his  disciples  various  events  which 
would  be  connected  with  it.  He  led 
them  to  expect  that  he  should  be 
away  from  them,  and  that  they  would 
encounter  times  of  great  suffering; 
that  he  should  afterwards  appear  for 
the  vindication  of  his  cause,  and  that 
signal  vengeance  would  be  taken  on 
his   adversaries.      ||  The   days  of  the 

vor,.  11.  \) 


many  things,  and  be  rejected  of 
this  generation. 

26  And  as  it  was  in  the  days 
of  Noe,  so  shall  it  be  also  in  the 
days  of  the  Son  of  man. 

27  They  did  eat,  they  drank, 
they  married  wives,  they  were 
given  in  marriage,  until  the  day 
that  Noe  entered  into  the  ark, 
and  the  flood  came,  and  de- 
stroyed them  all. 

28  Likewise  also  as  it  was  in 
the  days  of  Lot :  they  did  eat, 
they  drank,  they  bought,  they 
sold,  they  planted,  they  builded ; 

29  But  the  same  day  that  Lot 
went  out  of  Sodom,  it  rained  fire 
and  brimstone  from  heaven,  and 
destroyed  them  all : 

30  Even  thus  shall  it  be  in 
the  day  when  the  Son  of  man  is 
revealed. 


"Son  of  man  ;  the  time  when  you  en- 
joyed the  presence  and  instructions 
of  me,  the  Messiah.  He  would  be 
absent  from  them,  and  they  would 
deeply  feel  the  need  of  his  presence. 
23,  24.     Compare  Matt.  24  :  26,  27. 

25.  But  first,  &c.  The  events 
which  Jesus  had  just  predicted  were 
to  occur  some  time  afterwards.  Pre- 
viously to  their  occurrence,  Jesus 
would  be  publicly  rejected. 

26,  27.  The  days  of  the  Son  of  man; 
the  time  when  the  Messiah  shall  come 
to  vindicate  his  cause  and  to  confound 
his   foes.     Compare  Matt,  24  :  37,  38. 

28,  29.  Lot  — Sodom.  See  Gen. 
19:  14. 

30.  Even  thus  shall  it  be,  &c.  As 
there  was,  in  the  days  of  Noah  and  in 
the  days  of  Lot,  a  general  disregard 
of  the  divine  warnings,  a  general  dis- 
belief as  to  the  impending  calami- 
ties, so  will  it  be  when  the  Messiah 
will  be  about  to  appear  for  inflict- 
ing punishment  on  his  adversaries. 
II  Is  revealed  ;  shall  make  his  appear 
ance 


98 


LUKE. 


31  In  that  day,  he  which 
shall  be  upon  the  house-top,  and 
his  stuff  in  the  house,  let 
him  not  come  doAvn  to  take  it 
away :  and  he  that  is  in  the 
field,  let  him  likewise  not  re- 
turn back. 

32  Remember  Lot's  wife. 

33  Whosoever  shall  seek  to 
save  his  life,  shall  lose  it ;  and 
whosoever  shall  lose  his  life, 
shall  preserve  it. 

34  I  tell  you,  in  that  night 
there  shall  be  two  men  in  one 
bed ;  the  one  shall  be  taken, 
and  the  other  shall  be  left. 

35  Two  women  shall  be  grind- 

31.  Compare  Matt.  24  :  16—18. 

32.  Lot's  wife.  See  Gen.  19  :  26. 
The  wife  of  Lot  did  not  hasten  from 
the  danger  as  she  had  been  warned. 
So  the  times  of  danger,  of  which 
Jesus  was  warning,  would  not  admit 
of  any  person's  delaying  his  escape  ; 
he  must  at  once,  without  hinderance, 
flee  to  a  place  of  safety,  else  he  would 
fall  in  the  general  calamity. 

33.  Whosoever,  &c.  This  common 
saying,  which  occurs  elsewhere  with 
the  addition  of  a  few  words  in  refer- 
ence to  the  life  hereafter  (see  Matt. 
10:  39),  seems  here  to  be  applied  to 
the  preservation  of  natural  life.  As 
Lot's  wife,  through  an  ill-judged  con- 
cern about  the  conveniences  of  this 
world  and  the  delay  occasioned  by 
that  concern,  lost  her  life,  so  a  person 
who  should  not  be  willing  at  once 
to  abandon  whatever  articles  of  his 
might  be  in  the  house,  or  in  the  city 
(see  V.  31),  and  out  of  regard  to  them 
should  delay  his  flight,  would,  in  all 
probability,  lose  his  life.  While  he 
who  should  disregard  such  things, 
and  should  incur  the  loss  of  what 
might  be  very  needful  for  his  con- 
venience, and  should  therefore  hasten 
his  escape, —  he  is  the  one  that  would 
save  his  life.  The  times  would  be 
exceedingly  perilous ;  and  no  regard 
ought  to  be  paid  to  the  conveniences 


ing  together;  the  one  shall  be 
taken,  and  the  other  left. 

36  Two  men  shall  be  in  the 
field;  the  one  shall  be  taken, 
and  the  other  left. 

37  And  they  answered  and 
said  unto  him,  Where,  Lord? 
And  he  said  unto  them.  Where- 
soever the  body  25,  thither  will 
the  eagles  be  gathered  together. 

CHAPTER  XVIIL 

AND  he  spake  a  parable  unto 
them  to  this  end,  that  men 
ought  always  to  pray,  and  not  to 
faint ; 

2  Saying,    There   was   in    a 


of  this  world,  if  a  person  meant  to 
escape  with  his  life. 

34_36.  Compare  Matt.  24:  40, 
41.  In  that  night.  The  darkness  of 
night  is  used  as  an  emblem  of  dis- 
tress, of  most  dangerous  times.  ||  In 
one  bed  ;  rather,  on  one  couch,  sitting 
or  reclining  together. 

37.  Where,  Lord  P  A  question 
prompted  by  curiosity,  and  not  neces- 
sary, for  any  practical  purposes,  to  be 
immediately  answered,  as  time  would 
sufficiently  soon  furnish  an  answer. 
Hence  the  Saviour  gave  no  direct  re- 
ply to  it,  but  made  a  remark,  inti- 
mating that  as  surely  as  a  bird  of 
prey  would  find  a  dead  body ,  so  surely 
would  the  agents  of  divine  vengeance 
find  the  objects  to  be  destroyed.  ||  Ea- 
gles.    See  on  Matt.  24  :  28. 

CHAPTER  XVni. 
1.  A  parable  is  now  introduced, 
designed  to  encourage  constancy  and 
importunity  in  prayer.  The  disciples 
would,  ere  long,  be  persecuted  and 
oppressed  by  the  Jews.  But  they 
j?:iust  not  cease  to  pray  earnestly  to 
God  for  deliverance  from  their  ca- 
lamities, though  deliverance  should 
seem  to  be  delayed.  The  time  would 
certainly  come,  when  God  would 
rescue  them,  and  overthrow  their  ad- 
versaries.    They  ought  to  repose  im- 


CHAPTER  XVm. 


m 


city  a  judge,  which  feared  not 
God,  neither  regarded  man. 

3  And  there  was  a  widow  in 
that  city ;  and  she  came  unto 
him,  saying,  Avenge  me  of  mine 
adversary. 

4  And  he  would  not  for  a 
while :  but  afterward  he  said 
within  himself.  Though  I  fear 
not  God,  nor  regard  man  ; 

5  Yet,  because  this  widow 
troubleth  me,  I  will  avenge  her, 
lest  by  her  continual  coming 
she  weary  me. 

6  And  the  Lord  said,  Hear 
what  the  unjust  judge  saith. 

7  And  shall  not  God  avenge 


plicit  faith  in  God ,  that  he  would  not 
neglect  them. 

3.  Avenge,  &c. ;  do  me  justice,  de- 
fend me. 

7.  And  shall  not  God;  who  is  a 
jiist  and  merciful  ruler.  |1  Avenge 
his  own  elect?  rescue  from  oppres- 
sion those  who  are  his  chosen  friends.'* 
II  Though  he  bear  long  with  them ; 
though  he  delay  in  respect  to  them. 

How  strong  is  the  argument  here 
presented  for  cherishing  an  unwaver- 
ing  confidence  in  God  !  If  an  unjust 
judwe  can  be  prevailed  on  by  the  im- 
portunity of  a  person  for  whom  he 
cures  not  at  all,  will  not  God  listen  to 
the  entreaties  of  those  whom  he  re- 
gards as  his  special  friends .''  Com- 
pare 11:  5—13. 

8.  When  the  Son  of  mancoineth  ;  to 
defend  his  cause  and  people,  and  to 
destroy  his  adversaries,  that  is,  the 
Jewish  nation.  See  Matt.  24  :  29, 
30.  11  Shall  he  find  faith  on  the  earth  ? 
The  word  translated  earth  often 
means,  in  a  more  restricted  sense, 
the  land.  Here  the  country  of  the 
Jews  is  meant.  Faith  here  means 
confidence  in  God  and  the  Messiah  in 
respect  to  the  deliverance  of  the  Sa- 
viour's followers  from  the  persecu- 
tions of  the  Jews.  The  amount  of  the 
question  is.  Shall  he  find  this  confi- 
dence to  which  I  have  been  urging 


his  own  elect,  which  cry  day 
and  night  unto  him,  though  he 
bear  long  with  them  1 

8  I  tell  you  that  he  will 
avenge  them  speedily.  Never- 
theless, when  the  Son  of  man 
cometh,  shall  he  find  faith  on  the 
earth  ? 

9  And  he  spake  this  parable 
unto  certain  which  trusted  in 
themselves  that  they  were  righte- 
ous, and  despised  others : 

10  Two  men  went  up  into 
the  temple  to  pray ;  the  one  a 
Pharisee,  and  the  other  a  publi- 
can. 

11  The  Pharisee  stood    and 


you  .-•  Shall  he  find  those  who  will 
be  reposing  an  implicit  confidence  in 
the  pov/er  and  goodness  of  God,  as 
the  Being  who  will  hear  prayer  and 
rescue  his  people  .?  It  is  implied,  that 
there  would  be  in  the  country  of  the 
Jews  extremely  few  that  would  pos- 
sess this  faith.  The  great  body  of 
the  nation  would  be  in  unbelief;  and 
many,  who  had  made  fair  promises, 
would  desert  the  Saviour's  cause. 

Reflection.  Christ  will  come 
again  to  welcome  his  people  to 
heaven.  Will  he  find  us  reposing  a 
full  confidence  in  all  his  declarations, 
and  exercising  a  devout  reliance  on 
his  goodness  and  power,  in  respect  to 
our  salvation  1  He  will  come  to  each 
of  us  at  our  death.  Let  us  seek  to  be 
waiting /or  him,  and  trusting  in  him. 

We  have  great  encouragement  to 
"  pray  without  ceasing."  1  Thess.  5  : 
17.  Col.  4:  2.  Luke  11  :  5—13.  Matt. 
15:21—28. 

9.  Another  parable  is  here  intro- 
duced, designed  to  show  that  prayer 
must  be  offered  in  humilitj^,  in  order 
to  be  acceptable  to  God.  Unto  cer- 
tain;  respecting  certain  persons. 

11,  12.  Compare  Matt.  6:5,  ^Q. 
23 :  23. 


J  00 


LUKE. 


prayed  thus  with  himself,  God, 
I  thank  thee,  that  I  am  not  as 
other  men  «re,  extortioners,  un- 
just, adulterers,  or  even  as  this 
publican. 

12  I  fast  twice  in  the  week, 
I  give  tithes  of  all  that  I  pos- 
sess. 

13  And  the  publican,  stand- 
ing afar  off,  would  not  lift  up  so 
much  as  Ids  eyes  unto  heaven, 
but  smote  upon  his  breast,  say- 
ing, God  be  merciful  to  me  a 
sinner. 

14  I  tell  you.  This  man  went 
down  to  his  house  justified  rath- 
er than  the  other  :  for  every  one 
that  exalteth  himself  shall  be 
abased  ;  and  he  that  humbleth 
himself  shall  be  exalted. 

15  And  they  brought  unto 
him  also  infants,  that  he  would 
touch  them  :  but  when  his  dis- 
ciples saw  it,  they  rebuked 
them. 

16  But  Jesus  called  them  un- 
to him,  and  said.  Suffer  little 
children  to  come  unto  me,  and 
forbid  them  not :  for  of  such  is 
the  kingdom  of  God. 

17  Verily,  I  say  unto  you, 
Whosoever  shall  not  receive  the 
kingdom  of  God  as  a  little  child, 
shall  in  no  wise  enter  therein. 

18  And  a  certain  ruler  asked 
him,  saying.  Good  Master,  what 
shall  I  do  to  inherit  eternal  life? 

19  And  Jesus  said  unto  him. 
Why  callest  thou  me  good  1 
none  is  good,  save  one,  tliat  is 
God. 


14.  Justified;  approved  as  being 
pious,  accepted.  This  man,  the  pub- 
lican, rather  than  the  Pharisee,  was 
approved  ;  not  that  the  Pharisee  was 


20  Thou  knowest  the  com 
mandments,  Do  not  commit 
adultery.  Do  not  kill.  Do  not 
steal,  Do  not  bear  false  wit- 
ness. Honor  thy  father  and  thy 
mother. 

21  And  he  said.  All  these 
have  I  kept  from  my  youth  up. 

22  Now,  when  Jesus  heard 
these  things,  he  said  unto  him, 
Yet  lackest  thou  one  thing  :  sell 
all  that  thou  hast,  and  distribute 
unto  the  poor,  and  thou  shalt 
have  treasure  in  heaven :  and 
come,  follow  me. 

23  And  when  he  heard  this, 
he  was  very  sorrowful  :  for  he 
was  very  rich. 

24  And  when  Jesus  saw  that 
he  was  very  sorrowful,  he  said, 
How  hardly  shall  they  that  have 
riches  enter  into  the  kingdom  of 
God! 

25  For  it  is  easier  for  a 
camel  to  go  through  a  needle's 
eye,  than  for  a  rich  man  to  enter 
into  the  kingdom  of  God. 

26  And  they  that  heard  it, 
said,  Who  then  can  be  saved  ? 

27  And  he  said,  The  things 
which  are  impossible  with  men, 
are  possible  with  God. 

28  Then  Peter  said,  Lo,  we 
have  left  all,  and  followed  thee. 

29  And  he  said  unto  them, 
Verily,  I  say  unto  you.  There  is 
no  man  that  hath  left  house,  or 
parents,  or  brethren,  or  wife,  or 
children,  for  the  kingdom  of 
God's  sake, 

30  Who    shall    not    receive 


Fof 


in  any  degree  pleasing  to  God 
every  one,  &c.     See  14  :  11. 

15, 17.    Compare  Matt.  19  :  13, 14 
18—30.   See  Matt.  19:  IC— 30. 


CHAPTER  XIX. 


101 


Tianifold  more  in  this  present 
time,  and  in  the  world  to  come 
life  everlasting. 

31  Then  he  took  unto  him 
the  twelve,  and  said  unto  them, 
Behold,  we  go  up  to  Jerusalem, 
and  all  things  that  are  written 
by  the  prophets  concerning  the 
Son  of  man  shall  be  accom- 
plished. 

32  For  he  shall  be  delivered 
unto  the  Gentiles,  and  shall  be 
mocked,  and  spitefully  entreat- 
ed, and  spitted  on  ; 

33  And  they  shall  scourge 
him,  and  put  him  to  death :  and 
the  third  day  he  shall  rise  again. 

34  And  they  understood 
none  of  these  things  :  and  this 
saying  was  hid  from  them,  nei- 
ther knew  they  the  things  which 
were  spoken. 

35  And  it  came  to  pass,  that 
as  he  was  come  nigh  unto 
Jericho,  a  certain  blind  man  sat 
by  the  way-side  begging  ; 

36  And  hearing  the  multitude 
pass  by,  he  asked  what  it  meant. 

37  And  they  told  him,  that 
Jesus  of  Nazareth  passeth  by. 

3S  And  he  cried,  saying,  Je- 
sus, thou  son  of  David,  have 
mercy  on  me. 

31—34.  See  Matthew  20  :  17—19. 
Compare  also  Luke  9 :  43 — 45. 

35—43.  Compare  Matt.  20 :  29— 
34.   Mark  10:  46—52. 

CHAPTER  XIX. 

2.  Chief  among  the  publicans  ;  a 
chief  publican.  He  was  not  one  of 
the  inferior  collectors,  but  one  who 
employed  collectors  under  him.  See 
Introductory  Explanations,  in  the 
first  volume,  page  xvii.  In  the  con- 
quered provinces,  generally,  of  the 
9* 


39  And  they  which  went  be- 
fore rebuked  him,  that  he  should 
hold  his  peace  :  but  he  cried  so 
much  the  more.  Thou  son  of 
David,  have  mercy  on  me. 

40  And  Jesus  stood  and  com- 
manded him  to  be  brought  unto 
him :  and  when  he  was  come 
near,  he  asked  him, 

41  Saying,  What  wilt  thou 
that  I  shall  do  unto  thee  1  And 
he  said.  Lord,  that  I  may  re- 
ceive my  sight. 

42  And  Jesus  said  unto  him, 
Receive  thy  sight :  thy  faith 
hath  saved  thee. 

43  And  immediately  he  re- 
ceived his  sight,  and  followed 
him,  glorifying  God  :  and  all  the 
people,  when  they  saw  it,  gave 
praise  unto  God. 

CHAPTER    XIX. 

AND      Jesus     entered     and 
passed  through  Jericho. 

2  And  behold,  there  was  a 
man  named  Zaccheus,  which 
was  the  chief  among  the  publi- 
cans, and  he  was  rich. 

3  And  he  sought  to  see  Je- 
sus who  he  was ;  and  could  not 
for  the  press,  because  he  was 
little  of  stature. 


Roman  empire,  Roman  knights  were 
appointed  chief  publicans,  but  an  ex- 
ception was  made  in  respect  to  the 
Jews.  The  management  of  the  rev- 
enues was  committed  to  the  Jews 
themselves.  Those  Jews  who  ob- 
tained the  management  of  these  af- 
fairs were  regarded  as  holding  a  very 
considerable  civil  rank,  though  the 
nature  of  the  office  made  even  them 
subject  to  the  ill-will  of  the  nation. 

3.    The  press ;   the  crowd  of  peo« 
pie. 


102 


LUKE. 


4  And  he  ran  before,  and 
climbed  up  into  a  sycamore-tree 
to  see  him ;  for  he  was  to  pass 
that  way. 

5  And  when  Jesus  came  to 
the  place,  he  looked  up,  and  saw 
him,  and  said  unto  him,  Zac- 
cheus,  make  haste,  and  come 
down  :  for  to-day  I  must  abide 
at  thy  house. 

6  And  he  made  haste,  and 
came  down,  and  received  him 
joyfully. 

7  And  when  they  saw  it,  they 
all  murmured,  saying,  That  he 
was  gone  to  be  guest  with  a  man 
that  is  a  sinner. 

8  And  Zaccheus  stood,  and 
said   unto   the    Lord ;    Behold, 

4.    Sycamore-tree.     See  on  17 :  6. 

7.  A  sinner.     See  on  15  :  1. 

8.  /  give.  The  present  is  here 
used  for  the  future,  /  will  give. 
1]  Taken  by  false  accusation.  The 
idea  is,  if  I  have  defrauded.  ||  Re- 
store ;  will  restore,  I  resolve  to  pay 
back.  II  Four-fold.  According  to  Ex. 
22  :  4,  7,  a  restitution  of  double  the 
amount  would  have  satisfied  the  law. 
But  Zaccheus  meant  to  show  the 
willingness  of  his  heart  to  make  most 
ample  restitution.  Thus  Zaccheus 
declared  his  serious  intention  of  lead- 
ing a  life  of  piety.  The  account  here 
given  is  very  brief.  Probably,  after 
arriving  at  the  house  of  Zaccheus, 
Jesus  had  much  conversation  with 
him  of  a  religious  nature,  and  the 
conversation  had  a  salutary  effect. 
Under  the  influence  of  the  Saviour's 
instructions,  he  made  the  declarations 
here  recorded.  How  different  the 
result,  in  this  instance,  from  that  in 
the  case  of  the  young  man  mentioned 
in  the  preceding  chapter  !  vs.  18 — 
23. 

9.  To  this  house  ;  this  family.  ||  A 
son  of  Abraham;  not  only  a  descend- 
ant of  Abraham,  but  one  similar  to 
Abraham,  having  traits  of  character 


Lord,  the  half  of  my  goods  I 
give  to  the  poor  ;  and  if  I  have 
taken  any  thing  from  any  man 
by  false  accusation,  I  restore  Am 
four-fold. 

9  And  Jesus  said  unto  him, 
This  day  is  salvation  come  to 
this  house,  forasmuch  as  he  also 
is  a  son  of  Abraham. 

10  For  the  Son  of  man  is 
come  to  seek  and  to  save  that 
which  was  lost. 

11  And  as  they  heard  these 
things,  he  added  and  spake  a 
parable,  because  he  was  nigh  to 
Jerusalem,  and  because  they 
thought  that  the  kingdom  of 
God  should  immediately  ap- 
pear. 

like  Abraham's.  Compare  John  8  : 
39. 

10.  To  seek  and  to  save,  &c.  Thus 
to  Zaccheus  was  given  the  blessing, 
for  bestowing  which  on  guilty  and 
lost  men  Jesus  came  into  the  world. 
Zaccheus  needed  to  be  sought  and  to 
be  saved,  and  salvation  was  bestowed 
on  him. 

1 1 .  That  the  kingdom  of  God  should 
immediately  appear.  The  disciples 
were  now  on  their  way  to  Jerusalem, 
and  were  expecting  to  attend  the  fes- 
tival of  the  passover.  Under  the  in- 
fluence of  their  earthly  views  re- 
specting the  Messiah's  reign,  they 
indulged  the  hope  that,  when  he 
should  arrive  at  Jerusalem,  the  capi- 
tal of  the  country,  and  thronged  at 
that  festival  with  multitudes  of  the 
Jews,  he  would  assert  his  royal  pre- 
rogatives, commence  his  reign,  ele- 
vate his  personal  friends  to  dignity, 
rescue  the  nation  from  their  subju- 
gated state,  and  inflict  judgments  on 
their  foes.  Now  these  earthly  views 
Jesus  wished,  in  a  kind  manner, 
to  correct,  and  to  Avithdraw  their 
thoughts  from  expecting  any  display 
of  worldly  authority.  He  wished  to 
lead  them  to  this  point,  namely,  that 


CHAPTER  XIX. 


103 


12  He  said  therefore,  A  cer- 
tain nobleman  went  into  a  far 
country  to  receive  for  himself  a 
kingdom,  and  to  return. 

13  And  he  called  his  ten 
servants,  and  delivered  them  ten 
pounds,  and  said  unto  them, 
Occupy  till  I  come. 

14  But  his  citizens  hated 
him,  and  sent  a  message  after 
him,  saying,  We  will  not  have 
this  man  to  reign  over  us. 


hereafter,  not  now,  — in  another  state, 
not  in  this,  —  the  dignity  to  be  enjoyed 
by  the  Messiah's  friends  vi^ould  be 
bestowed,  and  the  judgments  which 
he  would  inflict  would  be  endured. 
Besides,  even  the  people  who  might 
have  been  expected  to  submit  to  his 
government  on  earth  (namely,  the 
Jews),  he  intimated,  were  cherishing 
a  spirit  of  hostility  to  him,  which 
would  require  that  even  they  should 
be  visited  with  his  just  indignation. 
For  communicating  this  instruction, 
he  spoke  the  parable  which  follows. 
The  parable  appears  to  exhibit  these 
two  thoughts :  (1)  That,  at  some  in- 
definitely future  time,  the  rewards 
and  the  punishments  appropriate  to 
the  Messiah's  reign  would  be  distrib- 
uted ;  and  (2)  that  even  the  Jews,  on 
account  of  their  hostility  to  the  Mes- 
siah, would  fall  under  his  displeasure. 
This  displeasure  was  indeed  to  be,  in 
part,  manifested  at  the  destruction  of 
Jerusalem  by  the  Roman  army.  See 
Matt.  24  :  15, 29,  30.  And  to  this  de- 
struction, as  being  a  signal  one  in  a 
series  of  judgments,  the  Saviour 
probably  had  some  allusion,  while  his 
principal  object  was  to  speak  of  a 
final  retribution,  both  to  his  friends 
and  to  his  foes. 

12.  ^  certain  nohleman ;  a  man  of 
a  noble  family,  one  who  had  a  just 
claim  to  the  dignity  which  he  was 
seeking.  ||  ^  kingdom;  authority 
over  a  kingdom,  royal  power.  The 
circumstance  here  stated,  that  this 
man  went  away  to  another  country 
in   order   to  be  invested  with  royal 


15  And  it  came  to  pass,  that 
when  he  was  returned,  having 
received  the  kingdom,  then  he 
commanded  these  servants  to  be 
called  unto  him,  to  whom  he 
had  given  the  money,  that  he 
might  know  how  much  every 
man  had  gained  by  trading. 

16  Then  came  the  first,  say- 
ing, Lord,  thy  pound  hath  gained 
ten  pounds. 

17  And    he   said   unto    him. 


authority,  was  in  accordance  with  a 
custom  among  the  Jews.  After  they 
became  subject  to  the  Roman  power, 
the  principal  ruler  among  them  held 
authority  "by  permission  of  the  Ro- 
man emperor.  Accordingly,  after  the 
death  of  Herod  the  Great,  Archelaus 
his  son,  whom  he  had  by  will  ap-^ 
pointed  his  heir,  went  to  Rome  in  or- 
der to  be  confirmed  in  the  govern- 
ment of  his  country. 

13.  Servants;  not  domestic  ser- 
vants, but  persons  in  his  employ  and 
devoted  to  his  interests,  whom  he  in- 
tended to  elevate  to  power.  ||  Pounds  ; 
a  silver  coin  in  the  Saviour's  time, 
equivalent,  according  to  different  ac- 
counts, to  between  fourteen  and 
twenty  dollars.  ||  Occupy ;  engage 
in  business. 

14.  His  citizens  ;  the  people  of  his 
country,  over  whom  he  was  seeking 
the  royal  power.  ||  Sent  a  message 
after  him ;  sent  ambassadors  to  the 
seat  of  supreme  power,  whither  he 
himself  was  going.  These  ambassa- 
dors were  to  request,  that  his  wishes 
might  not  be  gratified.  ||  fVe  will  not 
have,  &c. ;  we  wish  not  to  have,  &c. 
The  circumstance  here  represented 
was  similar  to  what  had  actually  taken 
place  among  the  Jews.  When  Arche- 
laus went  to  Rome,  as  above  men- 
tioned, the  Jews  sent  to  the  Roman 
emperor  fifty  messengers  to  defeat 
his  design.  They  did  not,  howev- 
er, succeed.  See  on  Matthew  2: 
22. 

17.  Authority  over  ten  cities.  A 
reward  corresponding  to  his  faithful 


104 


LUKE. 


Well,  thou  good  servant:  be- 
cause thou  hast  been  faithful  in 
a  very  little,  have  thou  authority 
over  ten  cities. 

18  And  the  second  came, 
saying,  Lord,  thy  pound  hath 
gained  five  pounds. 

19  And  he  said  likewise  to 
him.  Be  thou  also  over  five 
cities. 

20  And  another  came,  saying, 
Lord,  behold  here  is  thy  pound, 
which  I  have  kept  laid  up  in  a 
napkin : 

21  For  I  feared  thee,  because 
thou  art  an  austere  man  :  thou 
takest  up  that  thou  layedst  not 
down,  and  reapest  that  thou 
didst  not  sow. 

22  And  he  saith  unto  him, 
Out  of  thine  own  mouth  will  I 
judge  thee,  thou  wicked  servant. 
Thou  knewest  that  I  was  an 
austere  man,  taking  up  that  I 


ness  in  his  master's  service.  Com- 
pare 16 :  10. 

19.  Over  five  cities.  A  correspond- 
ing reward.  The  king,  having  be- 
come established  in  the  royal  power, 
is  represented  as  rewarding  his  faith- 
ful friends,  by  making  them  distin- 
guished officers  in  his  kingdom,  and 
conferring  on  them  such  a  degree  of 
power  and  dignity  as  corresponded 
with  their  proofs  of  capacity  and  dil- 
igence. 

20—26.  Compare  Matt.  25:  24— 
29.  Thou  takest  up  that  thou  layedst 
not  down;  thou  takest  what  belongs 
to  another — an  accusation  of  injus- 
tice and  oppression. 

27.  But  those  mine  enemies,  &c. 
Compare  v.  14.  In  connection  with 
a  proper  retribution  to  his  friends,  he 
doomed  his  avowed  enemies  to  signal 
punishment. 

Thus,  in  applying  the  parable  to  the 
topic  of  conversation  (v.  11),  the  dis- 
ciples ought  not  to  expect  such  an 


laid  not  down,  and  -eaping  that 
I  did  not  sow  : 

23  Wherefore  then  gavest  not 
thou  my  money  into  the  bank, 
that  at  my  coming  I  might  have 
required  mine  own  with  usury? 

24  And  he  said  unto  them 
that  stood  by,  Take  from  him 
the  pound,  and  give  it  to  him 
that  hath  ten  pounds. 

25  (And  they  said  unto  him, 
Lord,  he  hath  ten  pounds.) 

26  For  I  say  unto  you,  that 
unto  every  one  which  hath,  shall 
be  given ;  and  from  him  that 
hath  not,  even  that  he  hath  shall 
be  taken  away  from  him. 

27  But  those  mine  enemies, 
which  would  not  that  I  should 
reign  over  them,  bring  hither, 
and  slay  the7n  before  me. 

28  And  when  he  had  thus 
spoken,  he  went  before,  ascend- 
ing up  to  Jerusalem. 


immediate  (v.  11)  display  of  the  Mes- 
siah's regal  authority  as  they  had 
been  anticipating  —  an  immediate, 
speedy  distribution  of  the  rewards 
and  punishments  appropriate  to  his 
station.  On  the  contrary,  the  Messi- 
ah was  intending  to  go  away  (v.  12) 
from  earth  to  heaven,  and  at  some  in- 
definitely future  period  to  return  in 
the  exercise  of  his  proper  power. 
Meanwhile,  his  friends  must  labor  in 
his  service  (v.  13),  and  endeavor  to 
advance  his  interests,  expecting  to  be 
called  to  an  account.  His  enemies, 
too,  would  show  their  hostility  (v.  14), 
and  attempt  to  subvert  his  power;  but 
in  vain.  In  due  time  he  would  re- 
turn (v.  15),  elevate  to  distinguished 
honors  his  faithful  servants,  reduce  to 
shame  the  unfaithful,  and  consign  to 
merited  woe  his  avowed  enemies. 
This  coming  of  the  Messiah  to  ad- 
minister rewards  and  punishments,  is 
the  same  as  is  spoken  of  in  Matt.  25  . 
31—46. 


CHAPTER  XIX. 


105 


29  And  it  came  to  pass,  when 
he  was  come  nigh  to  Bethphage 
and  Bethany,  at  the  mount  called 
the  mount  of  Olives,  he  sent  two 
of  his  disciples, 

30  Saying,  Go  ye  into  the 
village  over  against  ?/om;  in  the 
which  at  your  entering  ye  shall 
find  a  colt  tied,  whereon  yet  nev- 
er man  sat:  loose  him,  and  bring 
him  hither. 

31  And  if  any  man  ask  you. 
Why  do  ye  loose  him  ?  thus 
shall  ye  say  unto  him,  Because 
the  Lord  hath  need  of  him. 

32  And  they  that  were  sent 
went  their  way,  and  found  even 
as  he  had  said  unto  them. 

33  And  as  they  were  loosing 
the  colt,  the  owners  thereof  said 
unto  them,  Why  loose  ye  the 
colt? 

34  And  they  said.  The  Lord 
hath  need  of  him. 

35  And  they  brought  him  to 
Jesus  :  and  they  cast  their  gar- 
ments upon  the  colt,  and  they 
set  Jesus  thereon. 


29—40.    Compare  Matt.  21  :  1—16. 

37.  Jit  the  descent  of  the  monnt ;  as 
he  was  beginning  to  descend.  Tlie  city 
of  Jerusalem  was  then  in  full  view. 

38.  Peace  in  heaven.  Peace,  in  the 
Bible,  often  means  prosperity,  happi- 
ness. The  idea,  in  this  exclamation, 
was,  May  prosperity,  or  success,  be 
appointed  in  heaven  for  the  Messiah, 
that  is,  by  Him  who  reigns  in  heaven. 
II  Glory  in  the  highest ;  praise  to  Him 
who  dwells  on  high  ;  or,  praise  be  to 
God  among  the  heavenly  hosts. 

40.  The  stones  would  immediately 
cry  out.  A  strong  method  of  ap- 
proving the  joy  which  the  disciples 
were  manifesting,  and  of  showing 
how  perfectly  reasonable  it  was  that 
the  Messiah  should  be  attended  with 
demonstrations  of  welcome. 


36  And  as  he  went,  they 
spread  their  clothes  in  the  way. 

37  And  when  he  was  come 
nigh,  even  now  at  the  descent 
of  the  mount  of  Olives,  the 
whole  multitude  of  the  disciples 
began  to  rejoice  and  praise  God 
with  a  loud  voice,  for  all  the 
mighty  works  that  they  had 
seen; 

38  Saying,  Blessed  he  the 
King  that  cometh  in  the  name 
of  the  Lord  :  Peace  in  heaven, 
and  glory  in  the  highest. 

39  And  some  of  the  Phari- 
sees from  among  the  multitude 
said  unto  him,  Master,  rebuke 
thy  disciples. 

40  And  he  answered  and  said 
unto  them,  I  tell  you,  that  if 
these  should  hold  their  peace, 
the  stones  would  immediately 
cry  out. 

41  And  when  he  was  come 
near,  he  beheld  the  city,  and 
wept  over  it, 

42  Saying,  If  thou  hadst 
known,   even  thou,  at  least    in 

41.  Wept  over  it;  in  anticipation 
of  the  doom  which  awaited  the 
city. 

How  affecting  the  picture !  Je- 
sus is  surrounded  with  an  admiring 
crowd,  who  rend  the  air  with  their 
shouts  of  joy.  Yet  he  stops  in  view 
of  the  capital  city,  and  weeps  !  A 
king,  accompanied  by  admiring  and 
enthusiastic  friends,  yet  in  tears ! 
But  he  weeps  not  for  himself;  tlwugh 
he  well  knows,  that  in  a  few  days 
these  shouts  of  joy  are  to  give  place 
to  the  rancorous  demands  of  enemies, 
that  he  be  nailed  to  a  cross  like  an 
impostor  and  a  rebel ! 

42.  If  thou  hadst  knmcn ;  if  thou 
hadst  considered.  ||  This  thy  day ;  this 
time,  so  propitious  for  thee,  hadst 
thou    rightly    regarded    it.     ||  Peace, 


106 


LUKE. 


this  thy  day,  the  things  which 
belong  unto  thy  peace !  but 
now  they  are  hid  from  thine 
eyes. 

43  For  the  days  shall  come 
upon  thee,  that  thine  enemies 
shall  cast  a  trench  about  thee, 
and  compass  thee  round,  and 
keep  thee  in  on  every  side, 

44  And  shall  lay  thee  even 
with  the  ground,  and  thy  chil- 
dren within  thee  :  and  they  shall 
not  leave  in  thee  one  stone  upon 
another  :  because  thou  knewest 
not  the  time  of  thy  visitation. 

45  And  he  went  into  the 
temple,  and  began  to  cast  out 
them  that  sold  therein,  and  them 
that  bought, 

46  Saying  unto  them,  It  is 
written,  My  house  is  the  house 
of  prayer,  but  ye  have  made  it  a 
den  of  thieves. 

47  And  he  taught  daily  in 
the  temple.  But  the  chief  priests, 
and  the  scribes,  and  the  chief 
of  the  people  sought  to  destroy 
him, 

48  And  could  not  find  what 
they  might  do  :  for  all  the  peo- 

happiness,  welfare.  The  Saviour, 
overcome  with  emotion,  here  made  an 
unfinished  sentence  ;  meaning,  proba- 
bly, If  thou  hadst  duly  considered  the 
distinguished  privileges  which  have 
been  within  thy  reach,  what  bliss 
wouldst  thou  have  secured  !  1|  Hid 
from  thine  eyes  ;  removed  from  thee. 
An  end  is  come  to  thy  privileges  and 
to  all  thy  hopes  of  bliss. 

43,  44.  Thine  enemies  shall  cast  a 
trench  about  thee,  &c.  The  destruc- 
tion by  the  Roman  army  is  here  par- 
ticularly foretold.  Compare  Matt. 
24:  2,  15,  21.  II  Thy  children;  the 
inhabitants  of  the  city.  1|  Kneiccst 
not.  See  v.  42.  1|  The  time  of  thy 
visitation;  the  time  of  thy  being  mer- 


ple  were  very  attentive  to  hear 
him. 

CHAPTER   XX. 

4  ND  it  came  to  pass,  that  on 
-^^  one  of  those  days,  as  he 
taught  the  people  in  the  temple, 
and  preached  the  gospel,  the 
chief  priests  and  the  scribes 
came  upon  him,  with  the  el- 
ders, 

2  And  spake  unto  him,  say- 
ing. Tell  us.  By  what  authority 
doest  thou  these  things?  or 
who  is  he  that  gave  thee  this 
authority  1 

3  And  he  answered  and  said 
unto  them,  I  will  also  ask  you 
one  thing  ;  and  answer  me  : 

4  The  baptism  of  John,  was 
it  from  heaven,  or  of  men  1 

5  And  they  reasoned  with 
themselves,  saying,  If  we  shall 
say.  From  heaven  ;  he  will  say, 
Why  then  believed  ye  him  not? 

6  But  and  if  we  say,  Of  men  ; 
all  the  people  will  stone  us  :  for 
they  be  persuaded  that  John 
was  a  prophet. 

7  And  they  answered,  That 


cifully  regarded,  by  having  the  Mes- 
siah in  the  midst  of  thee. 

45,46.   See  Matt.  21:  12,13. 

47,  48.  Compare  Mark  11  :  18. 
Could  not  find  uhat  they  might  io ; 
could  not  contrive  any  method  of  ac- 
complishing their  purpose. 

CHAPTER  XX. 

1.  Preached  the  gospel  ;  announced 
the  tidings  of  the  Messiah's  reign,  as 
well  as  imparted  more  general  re- 
ligious instruction.  \\  Elders  ;  niQi 
of  distinction  among  the  Jews,  from 
whom,  as  well  as  from  the  priests  and 
scribes,  the  members  of  the  Sanhe- 
drim were  chosen. 

2—8.   Compare  Matt.  21:  23—27. 


CHAPTER  XX. 


107 


they  could  not   tell    whence  it 
teas. 

8  And  Jesus  said  unto  them, 
Neither  tell  I  you  by  what  au- 
thority I  do  these  things. 

9  Then  began  he  to  speak  to 
the  people  this  parable :  A  cer- 
tain man  planted  a  vineyard,  and 
let  it  forth  to  husbandmen,  and 
went  into  a  far  country  for  a 
long  time. 

10  And  at  the  season  he  sent 
a  servant  to  the  husbandmen, 
that  they  should  give  him  of  the 
fruit  of  the  vineyard  :  but  the 
husbandmen  beat  him,  and  sent 
him.  away  empty. 

1 1  And  again  he  sent  another 
servant :  and  they  beat  him  also, 
and  entreated  Am  shamefully, 
and  sent  him  away  empty. 

12  And  again  he  sent  a  third  : 
and  they  wounded  him  also,  and 
cast  him  out. 

13  Then  said  the  lord  of  the 
vineyard,  What  shall  I  do?  I 
will  send  my  beloved  son  :  it 
may  be  they  will  reverence  hi7n 
when  they  see  him. 

14  But  when  the  husband- 
men saw  him,  they  reasoned 
among  themselves,  saying,  This 
is  the  heir  :  come,  let  us  kill  him, 
that  the  inheritance  may  be  ours. 

15  So  they  cast  him  out  of 
the  vineyard,  and  killed  him. 
What  therefore  shall  the  lord  of 
the  vineyard  do  unto  them? 

16  He  shall  come  and  destroy 
these  husbandmen,  and  shall 
give  the  vineyard  to  others. 
And  when  they  heard  it,  they 
said,  God  forbid. 

9—19.   See  Matt.  21:  33—46. 
11.  Entreated;  that  is  treated 


17  And  he  beheld  them,  and 
said,  AVhat  is  this  then  that  is 
written.  The  stone  which  the 
builders  rejected,  the  same  is 
become  the  head  of  the  corner  ? 

18  Whosoever  shall  fall  upon 
that  stone,  shall  be  broken  :  but 
on  whomsoever  it  shall  fall,  it 
will  grind  him  to  powder. 

19  And  the  chief  priests  and 
the  scribes  the  same  hour  sought 
to  lay  hands  on  him;  and  they 
feared  the  people  :  for  they  per- 
ceived that  he  had  spoken  this 
parable  against  them. 

20  And  they  watched  him, 
and  sent  forth  spies,  which 
should  feign  themselves  just 
men,  that  they  might  take  hold 
of  his  words,  that  so  they  might 
deliver  him  unto  the  power  and 
authority  of  the  governor. 

21  And  they  asked  him,  say- 
ing. Master,  we  know  that  thou 
sayest  and  teachest  rightly,  nei- 
ther acceptest  thou  the  person 
of  any,  but  teachest  the  way  of 
God  truly : 

22  Is  it  lawful  for  us  to  give 
tribute  unto  Cesar,  or  no  ? 

23  But  he  perceived  their 
craftiness,  and  said  unto  them, 
Why  tempt  ye  me  ? 

24  Show  me  a  penny.  Whose 
image  and  superscription  hath 
it?  They  answered  and  said, 
Cesar's. 

25  And  he  said  unto  them, 
Render  therefore  unto  Cesar  the 
things  which  be  Cesar's,  and 
unto  God  the  things  which  be 
God's. 

26  And  they  could  not  take 

20—40.   See  Matt.  22  :  15—34. 


i08 


LUKE. 


hold  of  his  words  before  the 
people :  and  they  marvelled  at 
his  answer,  and  held  their  peace. 

27  Then  came  to  him  certain 
of  the  Sadducees  (which  deny 
that  there  is  any  resurrection), 
and  they  asked  him, 

28  Saying,  Master,  Moses 
wrote  unto  us,  If  any  man's 
brother  die,  having  a  wife,  and 
he  die  without  children,  that 
his  brother  should  take  his 
wife,  and  raise  up  seed  unto  his 
brother. 

29  There  were  therefore  sev- 
en brethren :  and  the  first  took 
a  wife,  and  died  without  chil- 
dren. 

30  And  the  second  took  her 
to  wife,  and  he  died  childless. 

31  And  the  third  took  her; 
and  in  like  manner  the  seven 
also  :  and  they  left  no  children, 
and  died. 

32  Last  of  all  the  woman 
died  also. 


34.  The  children  of  this  world  mar- 
ry, &c.  Marriage  is  intended  and  is 
proper  for  those  who  live  m  this 
world. 

35.  That  world  ;  the  world  to  come. 
Those  who  shall  be  admitted  into  the 
world  to  come,  will  have  no  occasion 
for  marriage. 

36.  Equal  unto  the  angels  ;  like  the 
angels,  in  being  immortal,  not  liable 
to  death.  |1  Children  of  God;  simi- 
lar to  God,  in  being  not  liable  to 
death.  ||  Children  of  the  resurrection  ; 
having  attained  to  the  resurrection,  the 
future  blessed  state  of  the  righteous. 
The  thought  which  our  Lord  present- 
ed is  this  :  Marriage  is  intended  for 
this  mortal  state,  where  "  one  genera- 
tion goeth  and  another  cometh  ;  "  but 
it  is  not  intended  for  the  future  state, 
that  state  being  a  deathless  one. 

38.   All  live  unto  him.      They   all, 


33  Therefore  in  the  resurrec- 
tion, whose  wife  of  them  is  she  ? 
for  seven  had  her  to  wife. 

34  And  Jesus,  answering, 
said  unto  them.  The  children  of 
this  world  marry,  and  are  given 
in  marriage: 

35  But  they  which  shall  be 
accounted  worthy  to  obtain  that 
world,  and  the  resurrection  from 
the  dead,  neither  marry,  nor  are 
given  in  marriage : 

36  Neither  can  they  die  any 
more :  for  they  are  equal  unto 
the  angels;  and  are  the  chil- 
dren of  God,  being  the  children 
of  the  resurrection. 

37  Now  that  the  dead  are 
raised,  even  Moses  showed  at 
the  bush,  when  he  calleth  the 
Lord  the  God  of  Abraham,  and 
the  God  of  Isaac,  and  the  God 
of  Jacob. 

38  For  he  is  not  a  God  of 
the  dead,  but  o^  the  living :  for 
all  live  unto  him. 


all  those  just  spoken  of,  the  ancient 
patriarchs,  are  alive  to  him,  though  to 
us  they  are  dead.  Hence  he  calls 
himself  5fi7Z  their  God  ;  for  he  is  now, 
as  well^  as  formerly,  their  God,  the 
Being  vphom  they  still  adore  and  serve. 
To  he  the  God  of  any  persons  is,  to  be 
the  one  whom  they  worship.  Since 
Jehovah  is,  not  merely  was,  the  God 
of  Abraham,  of  Isaac,  and  of  Jacob, 
these  patriarchs  are  still  alive  in  re- 
spect to  him ;  because  he  is  not  a 
God  of  dead,  lifeless  things,  but  a 
God  of  living  leings,  who  only  can 
adore  and  serve  him. 

Another  view  may  be  presented. 
The  word  translated  unto  him,  may 
be  translated  by  him.  The  passage 
would  then  be  rendered,  for  all  live 
by  him.  And  since  it  is  by  the  power 
of  God  that  human  life  is  continued 
from  day  to  day,  by  that  same  power 


CHAPTER  XXI. 


109 


39  Then  certain  of  the  scribes, 
answering,  said,  Master,  thou 
hast  well  said. 

40  And  after  that,  they  durst 
not  ask  him  any  question  at  all. 

41  And  he  said  unto  them, 
How  say  they  that  Christ  is 
David's  son  1 

42  And  David  himself  saith 
in  the  book  of  Psalms,  The  Lord 
said  unto  my  Lord,  Sit  thou  on 
my  right  hand, 

43  Till  I  make  thine  enemies 
thy  footstool. 

44  David  therefore  calleth 
him  Lord;  how  is  he  then  his  son? 

45  Then  in  the  audience  of 
all  the  people,  he  said  unto  his 
disciples, 

46  Beware  of  the  scribes, 
which  desire  to  walk  in  long 
robes,  and  love  greetings  in  the 
markets,  and  the  highest  seats 
in  the  synagogues,  and  the  chief 
rooms  at  feasts ; 

47  Which  devour  widows' 
houses,  and  for  a  show  make 
long  prayers :  the  same  shall  re- 
ceive greater  damnation. 


life  can  be  continued  in  another 
world  as  well  as  in  this.  The  Saviour 
had  said  (see  Matt.  22 :  29),  that  the 
Sadducees  had  erred  through  not  con- 
sidering the  poicer  of  God.  To  this 
remark  he  perhaps  referred  in  the  ex- 
pression now  under  consideration. 

39_44.   See  Matt.  22 :  41—46. 

45—47.  See  Matt.  23  :  5—7,  14. 
Mark  12  :  38,  39.  Desire  to  walk  ;  love 
to  walk.  II  Long  robes  ;  a  long,  flowing 
article  of  dress,  worn  by  persons  of  dis- 
tinction, and  adapted  to  attract  notice 
by  making  a  venerable  appearance. 

CHAPTER  XXI. 
1 — 4.   Compare  Mark  12 :  41—44. 


5,6.    See  on  Matt.  24  :  1,2. 

VOL.    II.  10 


Gifts. 


CHAPTER   XXL 

AND  he  looked  up  and  saw 
the  rich  men  casting  their 
gifts  into  the  treasury. 

2  And  he  saw  also  a  certain 
poor  widow,  casting  in  thither 
two  mites. 

3  And  he  said,  Of  a  truth  I 
say  unto  you,  that  this  poor 
widow  hath  cast  in  more  than 
they  all. 

4  For  all  these  have  of  their 
abundance  cast  in  unto  the  offer- 
ings of  God :  but  she  of  her 
penury  hath  cast  in  all  the  living 
that  she  had. 

5  And  as  some  spake  of  the 
temple,  how  it  was  adorned  with 
goodly  stones,  and  gifts,  he  said, 

6  As  for  these  things  which 
ye  behold,  the  days  will  come, 
in  the  which  there  shall  not  be 
left  one  stone  upon  another,  that 
shall  not  be  thrown  down. 

7  And  they  asked  him,  say- 
ing, Master,  but  when  shall  these 
things  be  1  and  what  sign  will 
there  he  when  these  things  shall 
come  to  pass  1 


Donations  to  the  temple,  and  offerings 
of  splendid  quality,  were  suspended 
in  various  parts  of  the  temple.  Hea- 
then temples  were  frequently  adorned 
with  spoils  captured  from  enemies,  and 
with  voluntary  donations  in  token  of 
gratitude.  The  same  practice  was 
adopted  by  the  Jews. 

7—11.  Compare  Matt.  24:  3—8. 
Fearful  sights  and  great  signs  shall 
there  be  from  heaven.  Josephus,  the 
Jewish  historian,  describes  very  par- 
ticularly several  uncommon  appear- 
ances in  the  heavens,  and  other  singu- 
lar events,  which  occurred  before  the 
destruction  of  Jerusalem,  and  which 
were  considered  by  the  Jews  as  por- 
tending   some   remarkable    changes. 


110 


LUKE. 


8  And  he  said,  Take  heed 
that  ye  be  not  deceived:  for 
many  shall  come  in  my  name, 
saying,  I  am  Christ;  and  the 
time  draweth  near :  go  ye  not 
therefore  after  them. 

9  But  when  ye  shall  hear  of 
wars,  and  commotions,  be  not 
terrified  :  for  these  things  must 
first  come  to  pass ;  but  the  end 
is  not  by  and  by. 

10  Then  said  he  unto  them, 
Nation  shall  rise  against  nation, 
and  kingdom  against  kingdom  : 

1 1  And  great  earthquakes 
shall  be  in  divers  places,  and 
famines,  and  pestilences:  and 
fearful  sights,  and  great  signs 
shall  there  be  from  heaven. 

12  But  before  all  these  they 
shall  lay  their  hands  on  you, 
and  persecute  yow,  delivering 
you  up  to  the  synagogues,  and 
into  prisons,  being  brought  be- 
fore kings  and  rulers  for  my 
name's  sake. 

13  And  it  shall  turn  to  you 
for  a  testimony. 

These  were  explained,  by  some  per- 
sons, in  a  manner  favorable  to  the 
Jews,  and  by  others,  unfavorably. 
Josephus  expresses  his  surprise  that 
such  signs  were  not  properly  attended 
to  ;  and  represents  the  Jews  as  "  in- 
fatuated, as  if  they  were  without  eyes 
to  see  or  minds  to  consider,  so  regard- 
less were  they  of  the  denunciations 
that  God  made  to  them."  That  the 
strange  sights  observed  in  the  heav- 
ens, and  the  strange  voices  said  to 
have  been  heard,  and  other  singular 
events,  were  much  exaggerated,  is 
very  credible  ;  for  the  people  were  in 
a  very  feverish  state  of  excitement, 
tos?ed  about  by  hope  and  fear.  But 
that  God  permitted  certain  things  to 
take  place  which  had  all  the  effect  of 
portents  from  heaven,  cannot  well  be 
doubted. 


14  Settle  it  therefore  in  your 
hearts,  not  to  meditate  before 
what  ye  shall  answer. 

15  For  I  will  give  you  a 
mouth  and  wisdom,  which  all 
your  adversaries  shall  not  be 
able  to  gainsay  nor  resist. 

16  And  ye  shall  be  betrayed 
both  by  parents,  and  brethren, 
and  kinsfolks,  and  friends ;  and 
some  of  you  shall  they  cause  to 
be  put  to  death. 

17  And  ye  shall  be  hated  of 
all  men  for  my  name's  sake. 

18  But  there  shall  not  a  hair 
of  your  head  perish. 

19  In  your  patience  possess 
ye  your  souls. 

20  And  when  ye  shall  see 
Jerusalem  compassed  with  ar- 
mies, then  know  that  the  desola- 
tion thereof  is  nigh. 

21  Then  let  them  which  are 
in  Judea  flee  to  the  mountains ; 
and  let  them  which  are  in  the 
midst  of  it  depart  out ;  and  let 
not  them  that  are  in  the  coun- 
tries enter  thereinto. 


12—19.  See  Matthew  24:9—13. 
Compare  also  Matt.  10  :  17—22. 

13.  It  shall  turn  to  you  for  a  testi- 
mony. Your  being  brought  to  trial 
before  the  magistrates  shall  prove  to 
you  an  occasion  of  bearing  testimony 
for  the  Messiah,  and  vindicating  hia 
cause. 

18.  See  note  on  p.  128. 

19.  In  your  patience  possess  ye  your 
souls.  Patience,  in  the  Scriptures, 
often  TCiedirxs perseverance,  continuance. 
It  was  by  a  persevering  attachment  to 
the  cause  of  their  Master  that  the  dis- 
ciples would  secure  the  salvation  of 
their  souls.     See  Matt.  24  :  13. 

20—24.  See  Matt.  24  :  15—22. 

21.  In  the  midst  of  it;  in  the  city 
Jerusalem.  H  In  the  countries ;  the 
country,  as  distinguished  from  the 
city. 


CHAPTER  XXI. 


Ill 


22  For  these  be  the  days  of 
vengeance,  that  all  things  which 
are  written  may  be  fulfilled. 

23  But  woe  unto  them  that 
are  with  child,  and  to  them  that 
give  suck  in  those  days !  for 
there  shall  be  great  distress  in  the 
land,  and  wrath  upon  this  people. 

24  And  they  shall  fall  by  the 
edge  of  the  sword,  and  shall  be 
led  away  captive  into  all  na- 
tions :  and  Jerusalem  shall  be 
trodden  down  of  the  Gentiles, 
until  the  times  of  the  Gentiles 
be  fulfilled. 


22.  All  things  which  are  written. 
Compare  Matt.  24  :  1.5. 

24.  Trodden  dozen;  laid  waste  and 
profaned;  as  it  were,  trampled  on; 
despoiled  of  its  glory,  and  in  the 
hands  of  Gentiles.  ||  Until  the  times 
of  the  Gentiles  be  fulfilled  ;  until  the 
time  when  God  will  punish  the  Gen- 
tiles, that  is,  the  nations  which  should 
have  sway  over  Jerusalem.  For  the 
meaning  of  this  expression,  compare 
Jer.  27:  7.  50 :  31  ;  also  Ps.  37:  13. 
Is.  13 :  22.  The  Saviour  thus  fore- 
told that  the  Gentiles,  who  should 
trample  down  Jerusalem,  would 
themselves  be  visited  by  the  judg- 
ments of  a  holy  God  for  their  sins. 
But  ichen  this  would  take  place  he 
said  not,  as  such  information  would 
rather  gratify  useless  curiosity  than 
contribute  to  any  practical  benefit. 
There  seems  also  to  have  been  anoth- 
er important  reason  for  his  using  an 
indefinite  expression,  and  not  saying 
definitely  ichen  the  punishment  of  the 
Gentiles  would  come,  whether  speedi- 
ly or  after  a  long  time,  whether  in 
this  world  or  in  another.  Some  of 
the  Jews  entertained  the  opinion  that 
the  Messiah's  reign  would  be  ushered 
in  by  dreadful  calamities,  in  the  midst 
of  which  he  would  suddenly  come 
forth  for  the  protection  and  deliver- 
ance of  the  nation.  Among  these 
calamities  they  reckoned  the  devas- 
tation of  the  city  and  temple.     But 


25  And  there  shall  be  signs 
in  the  sun,  and  in  the  moon,  and 
in  the  stars  ;  and  upon  the  earth 
distress  of  nations,  with  per- 
plexity ;  the  sea  and  the  waves 
roaring  ; 

26  Men's  hearts  failing  them- 
for  fear,  and  for  looking  after 
those  things  which  are  coming 
on  the  earth  :  for  the  powers  of 
heaven  shall  be  shaken. 

27  And  then  shall  they  see 
the  Son  of  man  coming  in  a 
cloud,  with  power  and  great 
glory. 


they  cherished  the  belief  that,  under 
the  protection  of  the  Messiah,  a  more 
glorious  city  and  temple  would  arise, 
worthy  of  the  nation  that  was  to  be 
so  highly  distinguished  as  they  ex- 
pected to  become.  This  opinion  Je- 
sus would  not  encourage  ;  he  there- 
fore used  a  general  expression,  which 
would  be  applicable  to  any  righteous 
retribution  with  which  God  might,  at 
any  time,  visit  the  Gentiles.  From 
the  time  of  Jerusalem's  being  de- 
stroyed down  to  the  present  time,  it 
has  been  under  the  dominion  of 
nations  other  than  Jews,  and  has 
never  acquired  its  former  splendor. 
It  is  now  under  the  dominion  of  the 
Turks,  and  Mohammedan  worship  is 
maintained  on  ground  once  esteemed 
so  holy. 

25,  26.  Signs  in  the  sun,  &c.  A 
highly-wrought  description  of  the 
distress  which  would  immediately 
precede  the  taking  of  the  city.  Com- 
pare Matt.  24  :  29.  ||  Upon  the  earth  ; 
more  strictly,  the  land,  namely,  Ju- 
dea.  See  the  note  on  Matt.  27  :  45. 
In  Luke  4 :  25,  the  original  word 
translated  land  is  the  same  as  the 
word  here  used.  1|  Nations ;  the 
tribes  and  people  in  Palestine.  ||  The 
sea  and  the  waves  roaring.  The  noise 
of  waves  is  a  figure  expressing  dis- 
tress and  agitation  of  mind.  See  Pa. 
42  :  7.    88  :  7. 

27.    See  Matt.  24  :  30. 


112 


LUKE. 


28  And  when  these  things 
begin  to  come  to  pass,  then  look 
up,  and  lift  up  your  heads :  for 
your  redemption  draweth  nigh. 

29  And  he  spake  to  them  a 
parable  :  Behold  the  fig-tree,  and 
all  the  trees ; 

30  When  they  now  shoot 
forth,  ye  see  and  know  of  your 
own  selves  that  summer  is  now 
nigh  at  hand. 

31  So  likewise  ye,  when  ye 
see  these  things  come  to  pass, 
know  ye  that  the  kingdom  of 
God  is  nigh  at  hand. 

32  Verily,  I  say  unto  you, 
This  generation  shall  not  pass 
away,  till  all  be  fulfilled. 

33  Heaven    and  earth    shall 


28.  Your  redemption ;  your  deUv- 
crance  from  Jewish  oppression. 

29—33.  See  Matthew  24  :  32—35. 
The  kingdom  of  God  is  at  hand  ;  the 
Messiah  is  on  his  way  to  establish  his 
righteous  cause,  and  to  destroy  the 
opposing  Jewish  power. 

34 — 36.  These  verses  present,  in  a 
very  brief  manner,  the  cautions  and 
exhortations  which  are  given  at  full 
length  by  Matthew  in  24:42—51. 
25:  ] — 4G.  By  reference  to  these 
passages  in  Matthew's  Gospel,  it  will 
be  seen  that,  in  the  exhortations  to 
watchfulness,  the  Saviour  appears  to 
have  passed  onward  in  his  mind, 
and  to  have  connected  his  coming 
to  destroy  Jerusalem  with  another 
coming,  namely,  his  coming  at  the 
end  of  the  world  to  the  general  judg- 
ment. His  exhortations  in  these  pas- 
sages have  reference  principally  to 
that  second  coming,  and  are  conse- 
quently applicable  to  all  his  follow- 
ers. The  brief  summary  here  pre- 
sented by  Luke  should,  then,  be 
explained  in  the  same  manner  as 
those  passages  in  Matthew  ;  and,  as 
it  is  the  Saviour's  coming  to  inflict 
judgment  on  his  foes,  and  to  award 
bliss  to  his  disciples,  that  is  spoken 


pass  away :  but  my  words  shall 
not  pass  away. 

34  And  take  heed  to  your- 
selves, lest  at  any  time  your 
hearts  be  overcharged  with  sur- 
feiting and  drunkenness,  and 
cares  of  this  life,  and  so 
that  day  come  upon  you  un- 
awares. 

35  For  as  a  snare  shall  it 
come  on  all  them  that  dwell  on 
the  face  of  the  whole  earth. 

36  Watch  ye  therefore,  and 
pray  always,  that  ye  may  be  ac- 
counted worthy  to  escape  all 
these  things  that  shall  come  to 
pass,  and  to  stand  before  the 
Son  of  man. 

37  And    in  the  day-time  he 


of,  the  language  would  naturally  be 
so  shaped  as  to  be  applicable  to  any 
coming  of  the  Messiah,  whether  to 
take  vengeance  on  the  Jewish  nation, 
and  to  rescue  his  followers  from  op- 
pression and  discouragement,  or  to 
call  his  disciples  to  another  world  by 
death,  or  to  his  coming  to  the  general 
judgment.     See  on  Matt.  24  :  42. 

34.  That  day.  The  exhortation  im  • 
plied  in  the  preceding  words  of  this 
verse,  and  more  fully  exhibited  by 
Matthew  (24  :  42—51.  25  :  1—46), 
had  brought  to  view  a  day  of  account 
and  of  retribution.  That  was  the  day 
here  spoken  of,  and  reference  seems 
to  be  particularly  made  to  the  final 
judgment.     Compare  Matt.  7  :  22. 

35.  Jis  a  snare;  unexpectedly, 
when  men  are  not  looking  for  it. 
Compare  Matt.  24  :  50. 

36.  IVatch,  &c  See  Matt.  24  :  42. 
25  :  13.  II  Jill  these  things  that  shall 
come  to  pass ;  the  woes  that  shall  be 
inflicted  on  the  wicked.  ||  S'and  he- 
fore  the  Son  of  man  ;  stand  accepted, 
be  acquitted  so  as  not  to  fall  into  con- 
demnation. Compare  Rom.  14:4. 
Ps.  1  :  5.     130  :  3. 

37.  In  the  day-time  —  and  at  night. 
This    verse    shows    the   manner    in 


CHAPTER  XXII. 


113 


was  teaching  in  the  temple; 
and  at  night  he  went  out,  and 
abode  in  the  mount  that  is  called 
the  mount  of  Olives. 

3S  And  all  the  people  came 
early  in  the  morning  to  him  in 
the  temple,  for  to  hear  him. 

CHAPTER   XXII. 

NOW  the  feast  of  unleavened 
bread  drew  nigh,  which  is 
called  the  Passover. 

2  And  the  chief  priests  and 
scribes  sought  how  they  might 
kill  him :  for  they  feared  the 
people. 

3  Then  entered  Satan  into 
Judas  surnamed  Iscariot,  being 
of  the  number  of  the  twelve. 

4  And  he  went  his  way,  and 
communed  with  the  chief  priests 
and  captains,  how  he  might  be- 
tray him  unto  them. 

5  And  they  were  glad,  and 
covenanted  to  give  him  mon- 
ey. 

6  And  he  promised,  and 
sought  opportunity  to  betray  him 


which  Jesus  spent  several  days  and 
nights  during  the  short  time  which 
remained  before  his  crucifixion.  ||  In 
the  mount,  &c.  He  was  in  the  habit, 
during  this  time,  of  retiring  at  night 
to  Bethany,  which  was  at  the  foot  of 
tlie  mount  of  Olives.  See  Matthew 
21:17. 

38.  Came  earhj  in  the  morning; 
not  merely  on  one  occasion  ;  but  such 
was  the  practice  of  the  people  during 
these  few  remaining  days. 

CHAPTER  XXII. 
1,    2.     Compare    Matt.   26:    1—5. 
Feast  of  unleavened  bread.     Another 
name   for  the  passover.     See   Matt. 
26:  2. 

3_6.    Compare   Matt.   26  :  6—16. 
Then  entered  Satan  into  Judas.      A 
10* 


unto  them  in  the  absence  of  the 
multitude. 

7  Then  came  the  day  of  un- 
leavened bread,  when  the  pass- 
over  must  be  killed. 

8  And  he  sent  Peter  and 
John,  saying,  Go  and  prepare 
us  the  passover,  that  we  may  eat. 

9  And  they  said  unto  him, 
Where  wilt  thou  that  we  prepare? 

10  And  he  said  unto  them, 
Behold,  when  ye  are  entered 
into  the  city,  there  shall  a  man 
meet  you,  bearing  a  pitcher  of 
water ;  follow  him  into  the  house 
where  he  entereth  in. 

11  And  ye  shall  say  unto  the 
good  man  of  the  house.  The 
Master  saith  unto  thee.  Where 
is  the  guest-chamber,  where  I 
shall  eat  the  passover  with  my 
disciples  ? 

12  And  he  shall  show  you  a 
large  upper  room  furnished : 
there  make  ready. 

13  And  they  went  and  found 
as  he  had  said  unto  them  :  and 
they  made  ready  the  passover. 


way  of  expressing  the  thought,  that 
Satan  excited  Judas,  or  suggested  to 
his  mind  the  evil  plan  which  Ju- 
das now  went  to  prosecute.  Evil 
thoughts  and  purposes,  and  tempta- 
tions, are  ascribed  to  the  influence  of 
Satan.     See  Acts  5  :  3. 

4.  Captains.  There  was  a  guard 
composed  of  Levites,  who  kept  watch 
by  night  at  the  temple.  The  officers 
of  this  guard  were  the  men  here  called 
captains. 

7—14.  Compare  Matt.  26;  17— 
20. 

11.  The  good  man  of  the  hotise  ;  the 
master  of  the  family.  See  on  Matt. 
20:  11.  This  person's  servant,  prob. 
ably,  it  was  whom  the  disciples  should 
meet.  11  Guest-chamber.  See  on  Mark 
14  :  15. 


114 


LUKE. 


14  And  when  the  hour  was 
come,  he  sat  down,  and  the 
twelve  apostles  with  him. 

15  And  he  said  unto  them, 
With  desire  I  have  desired  to 
eat  this  passover  with  you  before 
I  suffer. 

16  For  I  say  unto  you,  I  will 
not  any  more  eat  thereof,  until 
it  be  fulfilled  in  the  kingdom  of 
God. 

17  And  he  took  the  cup,  and 
gave  thanks,  and  said.  Take 
this,  and  divide  it  among  your- 
selves. 

18  For  I  say  unto  you,  I  will 
not   drink   of  the  fruit   of  the 


15.  With  desire  I  Itave  desired.  An 
intensive  form  of  expression,  signify- 
ing /  have  very  earnestly  desired.  As 
this  was  to  be  the  last  celebration  of 
the  passover  which  Jesus  should  at- 
tend, and  as  it  was  to  be  so  imme- 
diately connected  with  his  sufferings, 
his  thoughts  naturally  dwelt  much 
on  it ;  he  wished  that  the  time  might 
arrive,  and  his  sufferings  be  past. 
See  on  12:  49,  50. 

16.  Until  it  be  fulfilled  in  the  king- 
dom of  God ;  until  there  be  a  more 
complete  passover  in  heaven.  That 
is,  till  I  come  to  the  complete,  the 
perfect.joys  of  heaven.  The  passover- 
supper  was  a  joyful  celebration.  Re- 
garding it  in  this  light,  the  Saviour 
remarked,  that  he  should  no  more  on 
earth  enjoy  a  passover ;  but  in  heaven 
he  should  enjoy  far  more  perfect 
bliss. 

17.  The  cup.  Reference  is  here 
had  to  the  closing  part  of  the  pass- 
over-supper,  at  which  wine  was 
drunk. 

18.  /  will  not  drink,  Sec.  I  shall 
no  more  drink  wine,  till  the  bliss  of 
heaven  comes.  That  is,  This  is  the 
last  time  I  shall  drink  wine  at  a  pass- 
over  with  you,  before  I  enter  on  the 
glories  of  heaven.  Compare  Matt. 
26  :  29. 


vine,  until  the  kingdom  of  God 
shall  come. 

19  And  he  took  bread,  and 
gave  thanks,  and  brake  zV,  and 
gave  unto  them,  saying,  This  is 
my  body  which  is  given  for 
you :  this  do  in  remembrance 
of  me. 

20  Likewise  also  the  cup  af- 
ter supper,  saying,  This  cup  is 
the  new  testament  in  my  blood, 
which  is  shed  for  you. 

21  But  behold,  the  hand  of 
him  that  betrayeth  me  is  with 
me  on  the  table. 

22  And  truly  the  Son  of  man 
goeth  as  it  was  determined  :  but 

19,  20.  Compare  Matt.  26:  26— 
28. 

21—23.  See  Matt.  26  :  21—25.  A 
comparison  of  the  passage  referred 
to  will  show,  that  what  Luke  relates 
in  these  verses  was  actually  said 
somewhat  earlier  than  Luke  places 
it ;  namely,  before  the  instituting  of 
the  partaking  of  bread  and  wine  in 
commemoration  of  our  Lord's  death. 
It  is  customary  with  Luke  not  to  ob- 
serve the  exact  order  of  events,  but 
rather  to  unite  together  in  his  narra- 
tion events  which  were  somewhat 
similar  in  kind,  though  they  did  not  oc- 
cur in  immediate  connection.  Thus, 
having  been  speaking  of  eating  the 
paschal  supper,  he  passes  immediate- 
ly to  speak  of  the  partaking  of  bread 
and  wine  in  commemoration  of  the 
Saviour ;  and  then  goes  back  and  re- 
lates a  preceding  conversation.  The 
23d  verse  of  Luke  mentions  what, 
manifestly,  according  to  the  other 
evangelists,  occurred  before  the  time 
in  which  Luke  seems  to  place  it.  By 
keeping  in  mind  this  manner  of 
Luke,  his  statement  is  at  once  recon- 
ciled with  that  of  John  in  13 :  30,  who 
says  that  Judas  retired  from  the  Sa- 
viour's company  immediately  after 
having  received  his  piece  of  food  at 
the  passover-supper,  and  therefore  be- 


CHAPTER  XXll. 


115 


woe  unto  that  man  by  whom  he 
is  betrayed ! 

23  And  they  began  to  in- 
quire among  themselves,  which 
of  them  it  was  that  should  do 
this  thing. 

24  And  there  was  also  a  strife 
among  them,  which  of  them 
should  be  accounted  the  great- 
est. 

25  And  he  said  unto  them. 
The  kings  of  the  Gentiles  exer- 
cise lordship  over  them ;  and 
they  that  exercise  authority  up- 
on them  are  called  benefactors. 

26  But  ye  shall  not  be  so : 


fore  our  Lord  instituted  the  partaking 
of  bread  and  wine  in  commemora- 
tion of  his  own  death. 

24.  A  strife  —  accounted  the  great- 
est. The  views  of  the  disciples  re- 
specting the  temporal  glory  of  the 
Messiah  led  to  this  unseasonable  con- 
versation respecting  honors  and  of- 
fices. See  on  Matt.  IS:  J.  It  is 
questioned  by  some  writers,  whether 
the  occurrence  here  related  by  Luke 
is  a  different  one  from  that  mentioned 
in  Matt.  20 :  20—28.  There  is,  in- 
deed, much  similarity  in  the  Saviour's 
remarks  presented  by  Matthew  in 
the  chapter  referred  to,  and  those  pre- 
sented by  Luke  in  this  place.  Still 
a  repetition  of  those  remarks  would 
not  be  unsuitable.  It  would  seem, 
by  comparing  John  13  :  1 — 17,  that 
there  actually  did  arise  occasion  for 
the  Saviour  to  check  an  aspiring  tem- 
per on  the  part  of  the  disciples  ;  and 
both  what  John  relates  and  the  re- 
marks presented  by  Luke  might  have 
referred  to  one  and  the  same  man- 
ifestation of  worldly  ambition.  After 
the  Saviour's  resurrection,  too,  the 
disciples  were  not  free  from  the  er- 
roneous notion  of  a  temporal  royalty 
to  be  exercised  by  the  Messiah.  See 
Acts  1  :  6. 

25,  26.  Compare  Matt.  20  :  25—27. 
Benefactors.  The  word  is  here  used 
as   a   title  of  honor,  which  was   as- 


but  he  that  is  greatest  among 
you,  let  him  be  as  the  younger ; 
and  he  that  is  chief,  as  he  that 
doth  serve. 

27  For  whether  is  greater, 
he  that  sitteth  at  meat,  or  he 
that  serveth  1  is  not  he  that  sit- 
teth at  meat  1  but  I  am  among 
you  as  he  that  serveth. 

28  Ye  are  they  which  have 
continued  with  me  in  my  temp- 
tations ; 

29  And  I  appoint  unto  you  a 
kingdom,  as  my  Father  hath  ap- 
pointed unto  me ; 

30  That  ye  may  eat  and  drink 


sumed  by  kings  and  others  who  pos- 
sessed high  authority,  or  who  had 
conferred  signal  benefits  on  the  state. 
It  was  of  the  same  stamp  as  the  title 
father  of  his  country,  denoting  that 
the  person  who  bore  it  had  performed 
very  signal  services  for  his  country. 
The  Saviour  forbade  his  apostles  to 
aspire  after  external  honors,  and  in- 
culcated on  them  sincere  humility. 

26.  I'he  younger.  The  word  thus 
rendered  is  sometimes  employed  with 
respect  to  station,  rather  than  to  age, 
and  signifies  one  in  an  inferior  condi- 
tion, as  distinguished  from  one  who 
may  be  called  great.  \\  He  that  is 
chief;  he  that  has  authority.  ||  He 
that  doth  serve;  he  that  is  a  servant. 

28—30.  Compare  Matt.  19 :  27— 
29.  Temptations ;  sorrows,  calami- 
ties. 

29.  /  appoint  unto  you  a  kingdom, 
&c.  A  more  exact  translation  would 
be  —  And,  as  my  Father  hath  appoint- 
ed untfi  me  a  kingdom  [royal  state] ,  / 
appoint  unto  you,  that  ije  shall  cat  and 
drink,  <fec. 

30.  Eat  and  drink  at  my  table  in 
my  kingdom,  «fec. ;  ye  shall  be  admit- 
ted to  most  intimate  intercourse  with 
me,  as  my  royal  officers,  exercising 
kingly  authority  under  me,  the  King 
Messiah.  The  language  is  expres- 
sive of  exalted  honor  and  bliss,  to 
which  the  apostles  should  hereafter 


116 


LUKE. 


at  my  table  in  my  kingdom,  and 
sit  on  thrones,  judging  the  twelve 
tribes  of  Israel. 

31  And  the  Lord  said,  Si- 
mon, Simon,  behold,  Satan  hath 
desired  to  have  you,  that  he  may 
sift  you  as  wheat : 

32  But  I  have  prayed  for 
thee,  that  thy  faith  fail  not : 
and  when  thou  art  converted, 
strengthen  thy  brethren. 

33  And  he  said  unto  him, 
Lord,  I  am  ready  to  go  with 
thee,  both  into  prison,  and  to 
death. 


be  elevated.  The  Saviour  is  present- 
ed as  established  in  royal  power,  and 
surrounded  by  his  apostles,  among 
whom  he  distributes  the  administra- 
tion of  his  government.  Compare 
Matt.  19:28. 

31.  Satan  hath  desired  to  have  you. 
Satan,  as  being  the  author  of  tempta- 
tions (see  on  v.  3),  was  represented 
as  desiring  to  try  the  constancy  of  the 
apostles,  just  as  he  is  represented  as 
wishing  to  try  the  integrity  of  Job. 
See  Job,  chapters  1  and  2.  ||  That  he 
may  sift  you  as  wheat.  After  thresh- 
ing, the  grain  and  the  chaff  were  ex- 
posed to  A  gentle  wind,  so  that  the 
kernels  and  pieces  of  earth,  with 
grain  cleaving  to  them,  would  fall  on 
the  ground.  The  grain  was  after- 
wards separated  from  the  dust  by  the 
use  of  a  sieve.  This  operation  was  a 
happy  emblem  of  the  calamities  and 
trials  by  which  men  are  agitated  and 
proved.  The  idea,  then,  of  the  lan- 
guage is.  Severe  trials  await  you. 
The  disciples  could  scarcely  have 
met  with  a  greater  shock  Ito  their 
faith  in  Jesus,  as  the  Messiah,  than 
his  arrest  and  crucifixion.  In  the  re- 
marks of  the  Saviour  here  presented, 
he  included  all  his  apostles. 

32.  Converted  ;  returned  to  integri- 
ty. Peter's  constancy  would  for  a 
time  sadly  waver. 

33.  34.   Compare  Matt.  ^6 :  34,  35. 
35.   And  he  said  unto  them.     Jesus 

fctill     dwelt     on    the    thought,    and 


34  And  he  said,  I  tell  thee, 
Peter,  the  cock  shall  not  crow 
this  day,  before  that  thou  shalt 
thrice  deny  that  thou  kno  west  me. 

35  And  he  said  unto  them, 
When  I  sent  you  without  purse, 
and  scrip,  and  shoes,  lacked  ye 
any  thing?  And  they  said,  Noth- 
ing. 

36  Then  said  he  unto  them, 
But  now,  he  that  hath  a  purse, 
let  him  take  it,  and  likewise  his 
scrip :  and  he  that  hath  no 
sword,  let  him  sell  his  garment, 
and  buy  one. 


wished  deeply  to  impress  it  on  the 
apostles,  that  severe  calamities  and 
trials  awaited  them  in  his  service,  and 
that  it  became  them  to  be  making 
calculations  to  meet  much  hardship 
and  ill-treatment.  They  ought  to 
prepare  themselves  to  meet  with  dis 
tresses,  just  as  a  man  going  a  journey 
among  those  who  would  show  him  no 
special  favors,  ought  to  provide  him- 
self with  a  purse,  and  with  provis- 
ions, and  just  as  a  man,  expecting  to 
go  among  deadly  foes,  would  procure 
himself  a  weapon  of  defence.  To 
sum  up  all  in  a  few  words,  and  words 
somewhat  similar  to  those  which  our 
Lord  employed,  i^c?/  ought  to  he  armed 
at  all  points,  for  dangers  were  now 
about  to  thicken  around  Ihem.  ||  When 

I  sent  you,  &c.  See  Matt.  10 :  9,  10. 
On  the  mission  which  they  performed 
at  the  time  referred  to,  they  found 
friends  wherever  they  went,"  so  that 
they  had  no  special  occasion  then  to 
prepare  for  calamities. 

36.  But  now,  &c.  Now  a  different 
stateof  things  exists.  You  are  going 
to  encounter  enemies  ;  difficulties 
will  attend  every  step  of  your  prog- 
ress, and  you  must  be  prepared  ac- 
cordingly. Make  all  necessary  prep- 
aration, and  resemble,  in  this  respect, 
a  man  well  furnished  with  money, 
and  provisions,  and  weapons  of  de- 
fence.    II  Scrip.  See  on  Matt.  10:  10. 

II  Let  him  sell  his  garment  and  buy 
one ;  by  all  means,  become  thorough* 


CHAPTER  XXII. 


117 


37  For  I  say  unto  you,  that 
this  that  is  written  must  yet  be 
accomplished  in  me,  And  he  was 
reckoned  among  the  transgress- 
ors :  for  the  things  concerning 
me  have  an  end. 

33  And  they  said.  Lord,  be- 
hold, here  arc  two  swords. 
And  he  said  unto  them,  It  is 
enough. 

39  And  he  came  out,  and 
went,  as  he  was  wont,  to  the 
mount  of  Olives;  and  his  disci- 
ples also  followed  him. 

40  And  when  he  was  at  the 
place,  he  said  unto  them.  Pray 
that  ye  enter  not  into  tempta- 
tion. 

41  And    he   was   withdrawn 

ly  prepared,  prepared  to  encounter 
enemies  :  not,  literally,  buy  a  sword  ; 
but,  as  a  man  armed  with  a  sword  is 
prepared  to  encounter  enemies,  so  be 
you  prepared  to  encounter  enemies. 
You  will  find  much  unfriendliness  to 
my  cause  ;  you  will  meet  with  many 
foes  ;  let  your  minds  be  prepared  for 
this  new  state  of  things. 

The  Saviour  here  looked  forward, 
probably,  to  the  whole  future  course 
of  his  apostles,  and  contrasted  it  with 
the  first  mission  on  which  he  sent 
them,  and  on  which  they  met  with 
no  serious  hinderances.  The  troubles 
which  would  mark  their  future  course 
were  now  about  to  begin,  and  to  be- 
gin terribly  :  they  ought  to  be  arming 
themselves  for  the  conflict.  The 
language  in  which  he  expressed  him- 
self is  figurative,  containing  allusions 
to  the  circumstances  of  their  first  mis- 
sion, and  to  the  manner  in  which  men 
were  accustomed  to  prepare  forgoing 
among  strangers  and  foes,  expecting 
to  encounter  dangers. 

37.  This  that  is  icritten,  &c.  See 
Js.  53:  12.  II  Have  an  end  ;  have 
their  fulfilment.  The  things  fore- 
told concerning  me  are  now  taking 
place. 


from  them  about  a  stone's  cast, 
and  kneeled  down,  and  prayed, 

42  Saying,  Father,  if  thou 
be  willing,  remove  this  cup  from 
me :  nevertheless,  not  my  will, 
but  thine,  be  done. 

43  And  there  appeared  an 
angel  unto  him  from  heaven, 
strengthening  him. 

44  And  b^ing  in  an  agony, 
he  prayed  more  earnestly :  and 
his  sweat  was  as  it  were  great 
drops  of  blood  falling  down  to 
the  ground. 

45  And  when  he  rose  up  from 
prayer,  and  was  come  to  his  dis- 
ciples, he  found  them  sleeping 
for  sorrow, 

46  And  said  unto  them,  Why 


38.  Here  are  two  sicords.  The  dis- 
ciples did  not  understand  Jesus.  As 
he  had  just  been  speaking  of  dangers, 
they  thought  he  was  now  speaking  of 
real  swords.  Possibly  they  were  in 
so  agitated  a  state  of  mind  as  scarcely 
to  consider  what  he  meant,  and  they 
hastily  replied  that  they  had  among 
them  two  swords.  But,  after  all  the 
instructions  they  had  received  from 
him,  and  their  knowing  how  uniformj 
ly  mild  and  peaceable  was  his  charac- 
ter, and  how  abundant  was  his  use  of 
figurative  language,  they  ought,  it 
would  seem,  to  have  instantly  per- 
ceived that  he  did  not  advise  them  to 
purchase  a  sword,  literally  speaking. 
II  It  is  enough.  This  was  an  expres- 
sion used  among  the  Hebrews,  when 
a  person  wished  to  show  disapproba- 
tion. It  is  as  if  Jesus  had  said,  JVb 
more  on  this  subject  ;  cease.  The  same 
phrase,  in  reality,  occurs  in  Deute- 
ronomy 3  :  26,  where  its  meaning  is 
obvious. 

39—46.  Compare  Matt.  26:  30, 
36—46. 

43.  There  appeared  an  angel,  &c. 
See  on  Matt.  26 :  44. 

44.  As  it  icerr,  great  drops  of  bloody 
&c.     See  on  Matt.  26 :  45. 


118 


LUKE. 


sleep  ye  ?  rise  and  pray,  lest  ye 
enter  into  temptation. 

47  And  while  he  yet  spake, 
behold,  a  multitude,  and  he  that 
was  called  Judas,  one  of  the 
twelve,  went  before  them,  and 
drew  near  unto  Jesus  to  kiss 
him. 

48  But  Jesus  said  unto  him, 
Judas,  betrayest  thou  the  Son 
of  man  with  a  kiss  ? 

49  When  they  which  were 
about  him,  saw  what  would  fol- 
low, they  said  unto  him,  Lord, 
shall  we  smite  with  the  sword  ? 

50  And  one  of  them  smote  a 
servant  of  the  high  priest,  and 
cut  off  his  right  ear. 

51  And  Jesus  answered  and 
said,  Suffer  ye  thus  far.  And 
he  touched  his  ear,  and  healed 
him. 

52  Then  Jesus  said  unto  the 
chief  priests,  and  captains  of  the 
temple,  and  the  elders  which 
were  come  to  him.  Be  ye  come 
out  as  against  a  thief,  with 
swords  and  staves  ? 

53  When  I  was  daily  with 
you  in  the  temple,  ye  stretched 
forth  no  hands  against  me  :  but 

47—53.  Compare  Matt.  2G ;  47 
— 5G. 

49.  Shall  tee  smite  with  the  sicord  ? 
They  recollected  probably,  but  whol- 
ly misapprehended,  what  Jesus  had 
said  in  v.  36. 

50.  And  one  of  them,  &c.  With- 
out waiting  for  a  reply  from  his  Mas- 
ter, Peter  (see  John  18:  10),  in  the 
fervor  and  rashness  of  his  zeal,  drew 
the  sword. 

51.  Suffer  ye  thus  far.  Our  Lord 
conveyed  a  strong  rebuke  to  Peter, 
wiio  had  violently  used  the  sword. 
See  Matt.  20:  52.  His  language,  as 
furnished   by   Luke,  might  be  thus 


this  is  your  hour,  and  the  power 
of  darkness. 

54  Then  took  they  him,  and 
led  him,  and  brought  him  into 
the  high  priest's  house.  And 
Peter  followed  afar  off. 

55  And  when  they  had  kin- 
dled a  fire  in  the  midst  of  the 
hall,  and  were  set  down  togeth- 
er, Peter  sat  down  among  them. 

56  But  a  certain  maid  be- 
held him  as  he  sat  by  the  fire, 
and  earnestly  looked  upon  him, 
and  said.  This  man  was  also 
with  him. 

57  And  he  denied  him,  say- 
ing, Woman,  I  know  him  not. 

58  And  after  a  little  while 
another  saw  him,  and  said.  Thou 
art  also  of  them.  And  Peter 
said,  Man,  I  am  not. 

59  And  about  the  space  of 
one  hour  after,  another  confi- 
dently affirmed,  saying.  Of  a 
truth  this  fellow  also  was  with 
him ;  for  he  is  a  Galilean. 

60  And  Peter  said,  Man,  I 
know  not  what  thou  sayest. 
And  immediately,  while  he  yet 
spake,  the  cock  crew. 

61  And  the  Lord  turned,  and 


expressed  :  Desist  ye  ;  thus  far  [is  al- 
ready too  much]  —  proceed  no  fur- 
ther with  the  sword ;  put  it  up. 
The  words  were  spoken  to  the  dis- 
ciples. 

52.  Captains  of  the  temple.  See 
on  V.  4. 

53.  But  this  is  your  hour,  &c. 
This  is  the  time  in  which  God  per- 
mits you  to  accomplish  your  pur- 
poses :  this  is  the  power  ovf  me, 
which  the  prince  of  darkness  is  per- 
mitted to  exercise-  Compare  Matt. 
26 :  45,  56. 

54—62.  Compare  Matt.  26  :  57,  58, 
69—75. 


CHAPTER  XXIII. 


119 


looked  upon  Peter.  And  Peter 
remembered  the  word  of  the 
Lord,  how  he  had  said  unto 
him,  Before  the  cock  crow,  thou 
shalt  deny  me  thrice. 

62  And  Peter  went  out  and 
wept  bitterly. 

63  And  the  men  that  held 
Jesus,  mocked  him,  and  smote 
him. 

64  And  when  they  had  blind- 
folded him,  they  struck  him  on 
the  face,  and  asked  him,  saying, 
Prophesy,  who  is  it  that  smote 
thee? 

65  And  many  other  things 
blasphemously  spake  they  against 
him. 

66  And  as  soon  as  it  was 
day,  the  elders  of  the  people, 
and  the  chief  priests,  and  the 
scribes  came  together,  and  led 
him  into  their  council, 

67  Saying,  Art  thou  the 
Christ  ?  tell  us.  And  he  said 
unto  them,  If  I  tell  you,  ye  will 
not  believe. 

68  And  if  I  also  ask  you,  ye 
will  not  answer  me,  nor  let  we  go. 

69  Hereafter  shall  the  Son 
of  man  sit  on  the  right  hand  of 
the  power  of  God. 

70  Then  said   they  all,    Art 


63—65.   See  Matt.  26  :  67,  68. 

66—71.   See  Matt.  26:  57,  59—66. 

70.  Ye  say  that  I  am.  The  words 
in  the  original  might  be  thus  trans- 
lated —  Ye  say  it ;  for  J  am.  The  ex- 
pression thou  sayest,  or  ye  say,  was 
equivalent  among  the  Hebrews  to  an 
affirmative  reply.  Compare  Matt. 
26:  64.  Mark  15  :  2.  The  reply  of 
Jesus  then  amounted  to  this :  Yes, 
I  am. 

CHAPTER   XXIII. 

1.    See  Matt.  27:  1,2. 


thou  then  the  Son  of  God  ? 
And  he  said  unto  them,  Ye  say 
that  I  am. 

71  And  they  said,  What  need 
we  any  further  witness?  for  we 
ourselves  have  heard  of  his  own 
mouth. 

CHAPTER   XXIII. 

AND  the  whole  multitude  of 
them  arose,  and   led   him 
unto  Pilate. 

2  And  they  began  to  accuse 
him,  saying,  We  found  this  fel- 
low perverting  the  nation,  and 
forbidding  to  give  tribute  to  Ce- 
sar, saying,  that  he  himself  is 
Christ,  a  king. 

3  And  Pilate  asked  him,  say- 
ing, Art  thou  the  King  of  the 
Jews?  And  he  answered  him 
and  said.  Thou  sayest  it. 

4  Then  said  Pilate  to  the 
chief  priests,  and  to  the  people, 

I  find  no  fault  in  this  man. 

5  And  they  were  the  more 
fierce,  saying.  He  stirreth  up 
the  people,  teaching  throughout 
all  Jewry,  beginning  from  Gali- 
lee to  this  place. 

6  When  Pilate  heard  of  Gal- 
ilee, he  asked  whether  the  man 
were  a  Galilean. 

2—5.  Compare  Matt.  27 :  11—14. 
John  18:  28—38. 

4.  I  Jind  no  fault,  &c.  See  John 
18 :  38. 

5.  Perverting;  drawing  away,  that 
is,  from  obedience  to  Cesar,  the  Ro- 
man emperor,  to  whom  the  Jews 
were  subject.  This  was  an  accusa- 
tion to  which  Pilate,  the  Roman  gov- 
ernor, might  well  be  supposed  wilhng 
to  hearken.  ||  Stirreth  up  the  people  , 
exciteth  them  to  revolt  from  Cesar. 

II  Jewry  ;  the  country  of  the  Jews. 


120 


LUKE. 


7  And  as  soon  as  he  knew 
that  he  belonged  unto  Herod's 
jurisdiction,  he  sent  him  to  Her- 
od, who  himself  was  also  at  Je- 
rusalem at  that  time. 

8  And  when  Herod  saw  Je- 
sus, he  was  exceeding  glad  :  for 
he  was  desirous  to  see  him  of  a 
long  season,  because  he  had 
heard  many  things  of  him ;  and 
he  hoped  to  have  seen  some  mir- 
acle done  by  him. 

9  Then  he  questioned  with 
him  in  many  words;  but  he 
answered  him  nothing. 

10  And  the  chief  priests  and 
scribes  stood  and  vehemently 
accused  him. 

11  And  Herod  with  his  men 
of  war  set  him  at  nought,  and 
mocked  Am,  and    arrayed  him 


7.  Herod's  jurisdiction.  See  on 
Matt.  27:  14.  Herod  Antipas  was  at 
that  time  tetrarch  of  Galilee.  See 
33:  31.  As  Jesus  had  been  an  in- 
habitant of  Galilee  rather  than  of  Ju- 
dea,  there  was  a  propriety  in  referring 
his  case  to  Herod.  The  Roman  law 
gave  also  to  the  governors  of  the 
provinces  the  right  of  trying  offences 
committed  within  their  jurisdiction. 
Thus  Pilate  also  could  lawfully  at- 
tend to  the  case  of  Jesus  ;  for  the  ac- 
cusation against  him  was  that,  from 
Galilee  to  Jerusalem,  and  therefore 
within  the  dominions  of  Pilate,  he 
had  been  exciting  the  people  to  re- 
volt. II  Wlio  himself  was  also  at  Je- 
rusalem. At  the  festival  of  the  pass- 
over,  people  went  to  Jerusalem  from 
all  quarters. 

8.  He  %cas  desirous  to  see  him  of  a 
long  season.     See  Luke  9 :  9. 

9.  Answered  him  nothing.  Be- 
cause he  knew  that  Herod  would  only 
deride  him.  Herod  liad  no  real  de- 
sire to  understand  the  case,  and  to  do 
justice  in  respect  to  it.  His  questions 
were  doubtless  of  such  a  character  as 


in  a  gorgeous  robe,  and  sent  him 
again  to  Pilate. 

12  And  the  same  day  Pilate 
and  Herod  were  made  friends 
together  ;  for  before  they  were 
at  enmity  between  themselves. 

13  And  Pilate,  when  he  had 
called  together  the  chief  priests, 
and  the  rulers,  and  the  people, 

14  Said  unto  them,  Ye  have 
brought  this  man  unto  me,  as  one 
that  perverteth  the  people  :  and 
behold,  I,  having  examined  him 
before  you,  have  found  no  fault 
in  this  man,  touching  those 
things  whereof  ye  accuse  him  ; 

15  No,  nor  yet  Herod  :  for  I 
sent  you  to  him  ;  and  lo,  nothing 
worthy  of  death  is  done  unto  him  : 

16  I  will  therefore  chastise 
him,  and  release  him. 


to  render  replies  either  unnecessary 
or  useless. 

11.  His  men  of  war ;  the  troops 
whom  he  had  as  a  body-guard. 
II  Mocked  him  ;  scoffed  at  him.  They 
regarded  him,  probably,  as  a  poor,  de- 
luded hnpostor,  who  had  at  last  sunk 
into  disrepute,  and  whom  they  might 
safely  insult.  1|  Gorgeous  robe;  a 
splendid,  and  probably  white,  gar- 
ment, such  as  was  worn  by  men  who 
aspired,  as  candidates,  to  offices  in  the 
state.  By  throwing  such  a  garment 
on  Jesus,  they  marked  him  as  an  ob- 
ject of  contempt,  as  one  who  had 
aspired  to  great  dignity,  but  who  was 
now  shamefully  defeated. 

15.  JVothing  worthy  of  death  is  done 
unto  him.  More  accurately,  nothing 
worthy  of  death  has  been  done  by  him. 
The  examination  before  Herod  de- 
tected no  crime  in  him  worthy  of 
death. 

16.  /  will  therefore  chastise  him, 
&c.  Pilate  proposed  at  this  time  to 
scourge  Jesus,  in  hope  that  this  com- 
paratively mild  punishment  would 
appease  the  people,  so  that  they  would 


CHAPTER  XXIII. 


Ji3l 


17  (For  of  necessity  he  must 
release  one  unto  thern  at  the 
feast.) 

18  And  thej  cried  out  all  at 
once,  saying,  Away  with  this 
man,  and  release  unto  us  Barab- 
bas: 

19  (Who,  for  a  certain  sedi- 
tion made  in  the  city,  and  for 
murder,  was  cast  into  prison.) 

20  Pilate,  therefore,  willing 
to  release  Jesus,  spake  again  to 
them. 

21  But  they  cried,  saying, 
Crucify  Jiifit,  crucify  him. 

22  And  he  said  unto  them 
the  third  time.  Why,  what  evil 
hath  he  done?  1  have  found  no 
cause  of  death  in  him  ;  I  will 
therefore  chastise  him,  and  let 
him  go. 

23  And  they  were  instant  with 
loud  voices,  requiring  that  he 
might  be  crucified :  and  the 
voices  of  them  and  of  the  chief 
priests  prevailed. 

24  And  Pilate  gave  sentence 
that  it  should  be  as  they  re- 
quired. 


be  willing  to  release  him.  Pilate  saw 
clearly,  that  Jesus  was  an  innocent 
man,  and  that  the  chief  priests  and 
other  distinguished  men  were  resolved 
on  his  being  put  to  death;  but  he 
hoped  that,  by  allowing  Jesus  to  be 
scourged,  he  might  operate  on  their 
sensibility,  and  prevent  the  extremity 
to  which  they  were  rushing.  But  his 
efforts  were  unavailing.  The  scourg- 
ing which  Jesus  afterwards  received 
was  the  usual  one,  which  was  admin- 
istered as  preliminary  to  crucifixion. 
See  Matt.  27  :  26. 

17—25.     See  Matt.  27 :  15—26. 

2(5.    Compare  Matt.  27  :  32. 

29.  T/tc  days  are  coming  hi  the 
xehick,  &c. ;  days  of  bitter  distress,  in 

vol.,   II.  1  i 


25  And  he  released  unto 
them  him  that  for  sedition  and 
murder  was  cast  into  prison, 
whom  they  had  desired  ;  but  he 
delivered  Jesus  to  their  will. 

26  And  as  they  led  him  away, 
they  laid  hold  upon  one  Simon 
a  Cyrenian,  coming  out  of  the 
country,  and  on  him  they  laid 
the  cross,  that  he  might  bear  it 
after  Jesus. 

27  And  there  followed  him 
a  great  company  of  people,  and 
of  women,  which  also  bewailed 
and  lamented  him. 

28  But  Jesus,  turning  unto 
them,  said.  Daughters  of  Jeru- 
salem, weep  not  for  me,  but 
weep  for  yourselves,  and  for 
your    children. ; 

29  For,  behold,  the  days  are 
coming,  in  the  which  they  shall 
say,  Blessed  are  the  barren,  and 
the  wombs  that  never  bare,  and 
the  paps  which  never  gave 
suck. 

30  Then  shall  they  begin  to 
say  to  the  mountains,  Fall  on 
us ;  and  to  the  hills.  Cover  us. 


which  mothers  particularly  will  en- 
dure heart-rending  anguish,  such  will 
be  the  sufferings  of  their  children, 
and  such  the  incumbrances  connected 
with  having  a  family.  Compare  Matt. 
24 :  19.  On  mothers,  the  sufferings 
connected  with  the  siege  and  capture 
of  Jerusalem  must  have  fallen  with 
pecuhar  weight. 

30.  Begin  to  say  to  the  mountains, 
&c.  A  very  vivid  way  of  expressing 
the  thought,  Death  will  be  chosen 
rather  than  life.  The  mountains  and 
hills  in  and  around  Palestine  had  ex- 
tensive caverns,  favorable  for  conceal- 
ment in  a  time  of  danger.  The  peo- 
ple who  might  flee  to  these  caverns, 
are   represented   as  there   lamenting 


1^ 


LUKE. 


31  For  if  they  do  these  things 
m  a  green  tree,  what  shall  be 
done  in  the  dry  1 

32  And  there  were  also  two 
others,  malefactors,  led  with 
him   to  be  put  to  death. 

33  And  when  they  were  come 
to  the  place  which  is  called 
Calvary,  there  they  crucified 
him,  and  the  malefactors ;  one 
on  the  right  hand,  and  the  other 
on  the  left. 

34  Then  said  Jesus,  Father, 
forgive  them ;  for  they  know 
not  what  they  do.  And  they 
parted  his  raiment,  and  cast 
lots. 

35  And  the  people  stood  be- 
holding. And  the  rulers  also 
with  them  derided  him,  saying. 


the  sad  fate  of  their  country,  and  de- 
siring to  be  crusiied  by  the  falling  of 
the  mountains  rather  than  to  survive 
their  country's  ruin,  and  to  encoun- 
ter the  miseries  which  would  await 
them. 

31 .  For  if  they  do  these  things  in  a 
green  tree,  &c.  A  green,  flourishing 
tree  was  employed  among  the  He- 
brews as  an  emblem  of  a  righteous 
man.  See  Ps.  1:3.  A  dry,  dead 
tree,  on  the  contrary,  was  an  emblem 
of  a  wicked,  worthless  man.  See 
Ezek.  20:  47,  compared  with  21:  3. 
This  use  of  the  terms  gave  rise  to  the 
proverbial  saying,  which  Jesus  re- 
peated ;  the  meaning  of  which  was, 
If  a  righteous  man  is  subjected  to 
such  calamities  as  I  am  now  endiiring, 
what  ought  not  the  wicked  to  expect  ? 
The  phrase  if  they  do  these  things 
is  equivalent  to  the  phrase  if  these 
things  he  done. 

32,  33.  Compare  Matt.  27:  38. 
Calvary.     See  on  Matt.  27  :  33. 

34.  They  know  not  what  they  do; 
they  know  not  what  a  crime  thoy  are 
committing ;  they  are  acting  incon- 
siderately. Thus  the  Saviour  sin- 
cerely prayed  for  those  who  had  been 


He  saved  others;  let  him  sare 
himself,  if  he  be  Christ,"  the 
chosen  of  God. 

36  And  the  soldiers  also 
mocked  him,  coming  to  him, 
and  offering  him  vinegar, 

37  And  saying,  If  thou  be 
the  King  of  the  Jews,  save 
thyself. 

38  And  a  superscription  also 
was  written  over  him,  in  letters 
of  Greek,  and  Latin,  and  He- 
brew, THIS  IS  THE  KING 
OF  THE  JEWS. 

39  And  one  of  the  malefac- 
tors, which  were  hanged,  railed 
on  him,  saying.  If  thou  be 
Christ,  save  thyself  and  us. 

40  But  the  other,  answering, 
rebuked  him,  saying.  Dost  not 


accessory  to  his  crucifixion,  and 
wished,  as  far  as  possible,  to  extenuate 
tlieir  guilt.  The  Roman  soldiers,  who 
had  needlessly  and  wantonly  abusetl 
him,  and  the  common  people  of  the 
Jews,  were,  properly  speaking,  insti- 
gated by  others,  in  their  ill-treatment 
of  Jesus.  The  chief  priests,  too,  and 
other  distinguished  men  of  the  nation, 
who  were  so  resolute  against  Jesus, 
might,  in  an  important  sense,  be  said 
not  to  know  the  extent  of  their  guilt. 
They  had,  however,  no  sufficient 
apology  for  any  of  their  ill  speeches 
and  ill  conduct  in  respect  to  the  Sa- 
viour. Compare  Acts  3:17.  1  Cor. 
2 :  8.  All  who  bore  any  responsibili- 
ty in  the  Saviour's  condemnation,  and 
who  inflicted  on  him  any  indignities, 
were  probably  referred  to  in  this  pe- 
tition. Compare  Matt.  5 :  AA,  45. 
Acts  7:  60.  II  They  parted  Ms  rai- 
ment, &c.     Compare  Matt.  27:  35. 

35— 37.  See  Matt.  27:  39— 4.3.  If 
he  he  Christ;  if  he  be  the  Messiah. 

38.  See  Matt.  27  :  37. 

39—43.  Compare  Matt.  27:  44. 
Hanged.  The  word  used  in  the  origi- 
nal was  applied  to  persons  who  were 
crucified.     [|  Chri.'^t ;  the  Messiah. 


CHAPTER  XXIII. 


123 


thou  fear  God,  seeing  thou  art 
in  the  same  condemnation? 

41  And  we  indeed  justly ; 
for  we  receive  the  due  reward 
of  our  deeds:  but  this  man  hath 
done  nothing  amiss. 

42  And  he  said  unto  Jesus, 
Lord,  remember  me  when  thou 
com  est  into  thy  kmgdom. 

43  And  Jesus  said  unto  him, 
Verily,  I  say  unto  thee,  To-day 
shalt  thou  be  with  me  in  paradise. 

44  And  it  was  about  the  sixth 
hour,  and  there  was  a  darkness 
over  all  the  earth  until  the  ninth 
hour. 

45  And  the  sun  was  darken- 
ed, and  the  vail  of  the  temple 
was  rent  in  the  midst. 

46  And  when  Jesus  had  cried 
with  a  loud  voice,  he  said.  Fa- 
ther, into  thy  hands  I  commend 
my  spirit :  and  having  said  thus, 
he  gave  up  the  ghost 

47  Now,  when  the  centurion 
saw  what  was  done,  he  glorified 
God,  saying,  Certainly  this  was 
a  righteous  man. 

48  And   all  the  people  that 


42.  fVkeK  tkou  contest  into  thy  king- 
dom. This  man  fully  believed  that 
Jesus  was  the  Messiah,  and  that  the 
present  calamities  of  Jesus  would  be 
succeeded  by  a  state  of  glory.  With- 
out, perhaps,  having  any  very  definite 
view  of  the  kind  of  glory  which  Jesus 
would  possess,  or  of  the  time  when 
Jesus,  as  the  Messiah,  would  enter  on 
his  glorious  reign,  he  besought  that, 
whenever  Jesus  should  enter  on  that 
state,  he  might  be  kindly  remembered. 
His  desire  was,  to  partake  of  the  glo- 
ry and  bliss  which  the  Messiah  would 
bestow  on  his  subjects,  though  he  felt 
and  acknowledged  himself  wholly 
unworthy,  and  deserving  the  punish- 
ment which  he  was  at  that  time  en- 


came  together  to  that  sight,  be- 
hoIdinjT  the  things  which  were 
done,  smote  their  breasts  and 
returned. 

49  And  all  his  acquaintance, 
and  the  women  that  followed 
him  from  Galilee,  stood  afar  off, 
beholding  these  things. 

50  And  behold,  there  was  a 
man  named  Joseph,  a  counsel- 
lor :  and  he  was  a  good  man, 
and  a  just : 

51  (The  same  had  not  con- 
sented to  the  counsel  and  deed 
of  them:)  he  loas  of  Arimathea, 
a  city  of  the  Jews;  who  also 
himself  waited  for  the  kingdom 
of  God. 

52  This  man  went  unto  Pi- 
late, and  begged  the  body  of 
Jesus. 

53  And  he  took  it  down,  and 
wrapped  it  in  linen,  and  laid  it 
in  a  sepulchre  that  was  hewn  in 
stone,  wherein  never  man  before 
was  laid. 

54  And  that  day  was  the 
preparation,  and  the  Sabbath 
drew  on. 


during.  He  was  evidently  a  peni- 
tent. 

43.  Paradise.  This  word,  which 
originally  signified  a  garden,  came  to 
be  applied  to  the  garden  of  Eden,  and 
was  subsequently  used  as  the  name 
o?  the  abode  of  the  blessed  after  death. 

44—46.  Compare  Matt.  27 :  45,  46, 
50.  Over  all  the  earth ;  ail  the  land. 
See  Matt.  27  :  45. 

45.  Vail  of  the  temple.  See  Matt 
27 :  51. 

47—54.  Compare  Matt.  27:  54— 61. 

51 .  Waited  for  the  kingdom  of  God  ; 
expected  with  some  degree  of  a 
proper  spirit  the  Messiah's  times,  and 
was  well  disposed  towards  Jesus. 
Compare  2 :  38. 


J24 


LUKE. 


55  And  the  women  also, 
which  came  with  him  from  Gali- 
lee, followed  after,  and  beheld 
the  sepulchre,  and  how  his  body 
was  laid. 

56  And  they  returned,  and 
prepared  spices  and  ointments  ; 
and  rested  the  Sabbath-day,  ac- 
cording to  the  commandment. 

CHAPTER  XXIV. 

NOW  upon  the  first  day  of 
the  week,  very  early  in  the 
morning,  they  came  unto  the 
sepulchre,  bringing  the  spices 
which  they  had  prepared,  and 
certain  others  with  them. 

2  And  they  found  the  stone 
rolled  away  from  the  sepulchre. 

3  And  they  entered  in,  and 
found  not  the  body  of  the  Lord 
Jesus. 

4  And  it  came  to  pass,  as  they 
were  much  perplexed  thereabout, 
behold,  two  men  stood  by  them 
in  shining  garments. 

5  And  as  they  were  afraid, 
and  bowed  down  their  faces  to 
the  earth,  they  sa^d  unto  them. 
Why  seek  ye  the  living  among 
the  dead  1 

6  He  is  not  here,  but  is  risen. 
Remember  how  he  spake  unto 
you  when  he  was  yet  in  Galilee, 

7  Saying,  The  Son    of  man 


55,  56.  Rested  the  Sabbath-day.  See 
on  Matt.  28  :  1. 

CHAPTER  XXIV. 

1—11.    See  Matt.  23:  1—8. 

10.  Joanna.  See  Luke  8:3.  ||  Ma- 
ry, the  mother  of  James.  See  Matt. 
27 :  56. 

12.  Compare  John  20 :  3—10. 

13.  Two  of  them;  of  those  men- 
tioned   in    V.    9.       See    Mark    16: 


must  be  delivered  into  the  hands 
of  sinful  men,  and  be  crucified, 
and  the  third  day  rise  again. 

8  And  they  remembered  his 
word3, 

9  And  returned  from  the  sep- 
ulchre, and  told  all  these  things 
unto  the  eleven,  and  to  all  the 
rest. 

10  It  was  Mary  Magdalene, 
and  Joanna,  and  Mary  the  moth' 
er  of  James,  and  other  women 
that  were  with  them,  which  told 
these  things  unto  the  apostles. 

11  And  their  words  seemed 
to  them  as  idle  tales,  and  they 
believed  them  not. 

12  Then  arose  Peter,  and  ran 
unto  the  sepulchre,  and  stooping 
down,  he  beheld  the  linen  clothes 
laid  by  themselves,  and  depart- 
ed, wondering  in  himself  at  that 
which  was  come  to  pass. 

13  And  behold,  two  of  them 
went  that  same  day  to  a  village 
called  Emmaus,  which  was  from 
Jerusalem  about  threescore  fur- 
longs. 

14  And  they  talked  together 
of  all  these  things  which  had 
happened. 

15  And  it  came  to  pass,  that, 
while  they  communed  together^ 
and  reasoned,  Jesus  himself  drew 
near,  and  went  with  them. 


12.  11  Emmaus ;  a  village  generally 
thought  to  have  been  north  of  Jerusa- 
lem. 11  Threescore  furlongs  ;  about 
seven  and  a  half  of  our  miles.  These 
two  men  might  have  been  returning 
home  from  the  passover.  The  festi- 
val-week was  not,  indeed,  completed  ; 
but  in  their  agitated  and  sorrowful 
Slate  of  mind,  they  would  prefer  to 
be  at  home. 


CHAPTER  XXIV. 


125 


16  But  their  eyes  were  hold- 
en,  that  they  should  not  know 
him. 

17  And  he  said  unto  them, 
What  manner  of  communica- 
tions arc  these  that  ye  have  one  to 
another,  as  ye  walk,  and  are  sad? 

18  And  the  one  of  them, 
wliose  name  was  Cleopas,  an- 
swering, said  unto  him,  Art  thou 
only  a  stranger  in  Jerusalem, 
and  hast  not  known  the  things 
which  are  come  to  pass  there  in 
these  days? 

19  And  he  said  unto  them. 
What  things?  And  they  said 
unto  him,  Concerning  Jesus  of 
Nazareth,  which  was  a  prophet 
mighty  in  deed  and  word  before 
God  and  all  the  people : 

20  And  how  the  chief  priests 
and  our  rulers  delivered  him  to 
be  condemned  to  death,  and  have 
crucified  him. 


16.  Their  eyes  loere  hx)lden.  Divine 
providence  so  ordered  circumstances, 
that  these  persons  did  not  perceive 
that  it  was  Jesus  himself  who  had 
come  up  to  them.  His  appearance 
was  in  some  respects  altered.  See 
Mark  IG:  12.  God  was  designing  to 
impart  to  their  minds  some  new  views 
of  his  word  ;  and  this  could  be  best 
done  by  not  letting  them  at  once 
know  who  their  companion  was.  In 
some  way,  unknown  to  us,  they  were 
kept  from  suspecting  that  their  com- 
panion was  their  own  Lord  and 
Master. 

21.  Should  have  redeemed  Israel; 
was  to  deliver  the  Jews  from  the  Ro- 
man power,  and  from  all  their  mise- 
ries. See  on  1 :  71—75.  ||  Besides 
all  this,  to-day  is  the  third  day,  &c. 
In  addition  to  these  things  being  mat- 
ters of  public  notoriety,  they  took 
place  three  days  ago;  and  one  would 
think  that  even  a  stranger  in  Jerusa- 
lem must  have  heard  of  them. 
11* 


21  But  we  trusted  that  it  had 
been  he  which  should  have  re- 
deemed Israel :  and  besides  all 
this,  to-day  is  the  third  day  since 
these  things  were  done. 

22  Yea,  and  certain  women 
also  of  our  company  made  us 
astonished,  which  were  early  at 
the  sepulchre. 

23  And  when  they  found  not 
his  body,  they  came,  saying, 
that  they  had  also  seen  a  vision 
of  angels,  which  said  that  he  was 
alive. 

24  And  certain  of  them  which 
were  with  us,  went  to  the  sepul- 
chre, and  found  if  even  so  as  the 
women  had  said :  but  him  they 
saw  not. 

25  Then  he  said  unto  them, 
O  fools,  and  slow  of  heart  to  be- 
lieve all  that  the  prophets  have 
spoken ! 

26  Oucrht  not  Christ  to  have 


24.  Were  with  us;  were  of  our 
company. 

25.  Fools.  Several  words  which 
to  us  appear  harsh,  and  bordering  on 
reproach  and  contempt,  did  not  ap- 
pear thus  to  the  Jews  in  their  con- 
versation. Though  the  Saviour  in- 
tended to  rebuke  these  disciples,  as 
he  often  rebuked  his  apostles,  for  dul 
ness  of  apprehension  in  respect  to  re- 
ligious truth,  he  yet  did  not  speak  in 
terms  of  contempt.  He  was  not  so 
understood  by  them.  The  term/00/5 
corresponded  to  some  such  term  as 
ignorant,  unreflecting  men.  All  such 
words  are  very  considerably  affected,] 
also,  in  their  meaning  by  the  manner 
of  speaking,  and  by  the  expression  of 
the  countenance.  \\  Sloio  of  heart  to 
believe;  not  readily  believing. 

26.  Ought  not  Christ,  Sec.  Was  it 
not  necessary  and  proper  —  was  it 
not  to  have  been  expected,  according 
to  the  prophets,  that  the  Messiah 
should  suffer,  &c.  ? 


136 


LUKE. 


suffered  these  things,  and  to  enter 
into  his  glory  1 

27  And  beginning  at  Moses, 
and  all  the  prophets,  he  expound- 
ed unto  them  in  all  the  scrip- 
tures the  things  concerning  him- 
self. 

28  And  they  drew  nigh  unto 
the  village  whither  they  went : 
and  he  made  as  though  he  would 
have  gone  further. 

29  But  they  constrained  him, 
saying,  Abide  with  us :  for  it  is 
toward  evening,  and  the  day  is 
far  spent.  And  he  went  in  to 
tarry  with  them. 

30  And  it  came  to  pass,  as 
he  sat  at  meat  with  them,  he  took 
bread,  and  blessed  it,  and  brake, 
and  gave  to  them. 

31  And  their  eyes  were  open- 

2S.  He  made  as  thovgh  he  would 
have  gone  further.  Not  that  he  de- 
ceived them,  but  he  gave  them  no  in- 
timation that  he  would  stop,  and  he 
seemed  to  be  continuing  his  journey, 
waiting  for  them  to  invite  him  to  tarry 
with  them.  Without  such  an  invita- 
tion, he  would  have  gone  further. 

29.  They  constrained  him  ;  by  their 
earnest  entreaty. 

30.  He  took  bread,  dec.  This  was 
usually  performed  by  the  master  of 
the  family,  except  when  he  declined 
in  favor  of  some  distinguished  guest, 
whom,  for  the  time,  he  appointed,  as 
it  were,  the  head  of  the  company. 
Jesus  periCormed  this  service  in  order 
to  attract  attention  to  himself,  as  their 
Master.  ||  Brake.  See  on  Matt.  14  : 
17. 

31.  And  their  eyes  were  opened,  &c. 
Whatever  the  circumstances  were 
which  had  hindered  their  recognizing 
him  up  to  this  time  (see  v.  16),  either 
those  circumstances  were  removed, 
or,  notwithstanding  them,  they  per- 
ceived most  convincing  evidence  that 
their  guest  was  their  Master.     ||  He 


ed,  and  they  knew  him :  and  he 
vanished  out  of  their  sight. 

32  And  they  said  one  to  an- 
other, Did  not  our  heart  burn 
within  us  while  he  talked  with 
us  by  the  way,  and  while  he 
opened  to  us  the  scriptures  ? 

33  And  they  rose  up  the  same 
hour,  and  returned  to  Jerusalem, 
and  found  the  eleven  gathered 
together,  and  them  that  were 
with  them, 

34  Saying,  The  Lord  is  risen 
indeed,  and  hath  appeared  to 
Simon. 

35  And  they  told  what  things 
were  done  in  the  way,  and  how 
he  was  known  of  them  in  break- 
ing of  bread. 

36  And  as  they  thus  spake, 
Jesus  himself  stood  in  the  midst 


vanished  out  of  their  sight.  He  sud- 
denly disappeared.  Whether  he  mi« 
raculously  made  himself  invisible,  is 
not  decided  by  the  language  em 
ployed.  Perhaps,  while  these  two 
persons  were  filled  with  amazement, 
not  knowing  what  to  think  or  say  at 
their  discovery,  Jesus  suddenly  and 
abruptly  departed  from  them.  We 
sometimes  say  of  a  person  who  sud- 
denly departs  from  the  company  in 
which  he  had  been,  that  he  disap- 
peared. 

32.  Burn  within  us ;  with  interest 
and  joy  at  his  instructions. 

33.  Saying.  This  word  refers  to 
"  the  eleven,"  &c.  mentioned  in  the 
preceding  verse,  whom  these  two 
persons  found  talking  together  about 
an  appearance  of  their  Master  to  Si- 
mon Peter.  From  Mark  16:13,  it 
appears  that  the  principal  part  of 
the  company  here  spoken  of  were 
not  yet  convinced  that  Jesus  had 
arisen. 

36.  Jesus  himself  stood  in  the  midst 
of  them;  presented  himself  suddenly 
among  them. 


CHAPTER  XXIV. 


127 


of  them,  and  saith  unto  thein, 
Peace  he  unto  you. 

37  But  they  were  terrified 
and  affrighted,  and  supposed  that 
they  had  seen  a  spirit. 

33  And  he  said  unto  them, 
Why  are  ye  troubled?  and  why 
do  thoughts  arise  in  your  hearts  1 

39  Behold  my  hands  and  my 
feet,  that  it  is  I  myself:  handle 
me,  and  see;  for  a  spirit  hath 
not  flesh  and  bones,  as  ye  see 
me  have. 

40  And  when  he  had  thus 
spoken,  he  showed  them  his 
hands  and  his  feet. 

41  And  while  they  yet  be- 
lieved not  for  joy,  and  wondered, 
he  said  unto  them.  Have  ye  here 
any  meat  ? 

42  And  they  gave  him  a  piece 
of  a  broiled  fish,  and  of  a  honey- 
comb. 

43  And  he  took  it,  and  did 
eat  before  them. 

44  And  he  said  unto  them. 


41.  Believed  not  for  joy.  Just  as 
almost  every  one  says,  when  some 
astonishing  event,  of  a  most  joyful 
character,  is  related  to  him,  '*  Is  it  pos- 
sible ?  It  cannot  be  ;  I  am  certainly 
dreaming.  Surely,  I  am  deceived." 
And  we  are  not  surprised,  if  he  with- 
holds his  belief  till  a  more  calm  state 
of  mind  has  ensued,  or  confirmation 
on  confirmation  is  given,  as  it  was  in 
the  present  instance. 

44.  These  are  the  words,  &c.  The 
events  which  have  now  taken  place, 
namely,  my  death  and  resurrection, 
are  in  accordance  with  the  instruc- 
tions which  I  gave  while  I  was  with 
you,  before  I  was  crucified,  when  I 
insisted  that  all  the  things  must  be 
fulfilled  which  were  written  in  the 
law  of  Moses,  «fcc. 

45.  Then  opened  he  their  understand- 
ing, &c      He   specially  enlightened 


These  are  the  words  which  I 
spake  unto  you,  while  I  was  yet 
with  you,  that  all  things  must  be 
fulfilled  which  were  written  in 
the  law  of  Moses,  and  in  the 
prophets,  and  in  the  psalms,  con- 
cerning me. 

45  Then  opened  he  their  un- 
derstanding, that  they  might  un- 
derstand the  scriptures, 

46  And  said  unto  them,  Thus 
it  is  written,  and  thus  it  behoved 
Christ  to  suffer,  and  to  rise  from 
the  dead  the  third  day : 

47  And  that  repentance  and 
remission  of  sins  should  be 
preached  in  his  name  among  all 
nations,  beginning  at  Jerusalem. 

48  And  ye  are  witnesses  of 
these  things. 

49  And  behold,  I  send  the 
promise  of  my  Father  upon  you  : 
but  tarry  ye  in  the  city  of  Jeru- 
salem, until  ye  be  endued  with 
power  from  on  high. 

50  And   he  led  them  out  as 


them  by  a  divine  influence.  Compare 
Acts  16  :  14.  The  instructions  which 
Jesus  proceeded  to  give,  and  of  which 
Luke  furnishes  a  summary  in  the  fol- 
lowing verses,  were  doubtless  impart- 
ed at  various  times  during  the  Sa- 
viour's forty  days'  stay  on  earth  after 
his  resurrection.     See  Acts  1  :  3. 

4(i.  It  behoved ;  it  was  necessary 
and  proper.     ||  Christ;  the  Messiah. 

49.  I  send  the  proviise  of  my  Father; 
I  will  bestow  on  you  that  which  my 
Father  has  promised.  He  referred  to 
the  Holy  Spirit,  by  whose  influences 
the  apostles  were  to  become  thorough- 
ly qualified  to  be  the  Messiah's  am- 
bassadors and  representatives.  See 
John  14:  16,  17,  26.  15:26.  16:7, 
13,  14.  II  Tarry  ye,  &c.  Compare 
Acts  1  :  8.  2  :  4. 

50,51.   See  Mark  16:  19. 


128 


LUKE. 


far  as  to  Bethany  :  and  he  lifted 
up  his  hands,  and  blessed  them. 
51  And  it  came  to  pass,  while 
he  blessed  them,  he  was  parted 
from  them,  and  carried  up  into 
heaven. 


52.  And  they  worshipped  him;  they 
bowed  down  in  token  of  homage. 
See  also  Acts  1  :  11.  The  circum- 
stances show  that  more  than  civil  re- 
spect was  paid  to  Jesus  by  the  apostles 
on  this  occasion.  They  had  received 
much  instruction  from  him  since  his 
resurrection,  and  their  views  respect- 
ing him  had  become  much  enlarged 
and  corrected.  Their  reverence  for 
their  Master  had  greatly  increased; 
and  when,  after  so  much  elevating 
and  endearing  intercourse,  they  saw 


'52  And  they  worshipped  him, 
and  returned  to  Jerusalem  with 
great  joy ; 

53  And  were  continually  in 
the  temple,  praising  and  blessing 
God.     Amen. 


him  (Acts  1 :  9,  10)  rising  to  heaven, 
to  take  his  station  at  the  right  hand 
of  God,  they  felt  and  expressed  such 
love,  and  reverence,  and  confidence, 
as  well  deserved  the  name  of  icorship. 
And  well  may  we  respond  our  hearty 
Amen.  And  let  "every  creature 
which  is  in  heaven  and  on  the  earth, 
say,  Blessing  and  honor,  and  glory 
and  power,  be  unto  Him  that  sitteth 
upon  the  throne,  and  unto  the  Lamb, 
forever  and  ever."  Rev.  5:13. 


Note  on  Luke  21 :  18,  p.  110.  There  shall  not  a  hair,  &c.  These  words 
contain  a  promise  of  special  divine  protection.  Compare  Acts  27:  34.  The 
followers  of  Christ,  as  a  collective  body,  would  enjoy  such  protection ;  and 
though  some  of  them  might  suffer  death  (v.  16)  yet  even  they  would  meet 
with  no  real  loss.     Their  eternal  welfare  would  be  secured. 


PREFACE 


GOSPEL    OF    JOHN 


JoHPf  was  a  son  of  Zebcdee,  and  was  associated  with  his  father  in 
the  occupation  of  fishing  on  the  lake  Gennesaret.  See  Matt.  4:  21. 
Mark  1 :  19,  20.  His  mother's  name  was  Salome.  Compare  Matt.  27 : 
56  with  Mark  16 :  1.  From  the  manner  of  expression  in  the  first  chap- 
ter of  John's  Gospel,  vs.  35  and  40,  there  is  reason  to  believe  that  he 
was  a  disciple  of  John  the  Baptist,  and  that  he  was  among  the  first 
who  welcomed  Jesus  as  the  Messiah.  Between  him  and  the  Saviour 
there  seems  to  have  existed  a  peculiar  mutual  intimacy.  See  John  13: 
23,  24.  19 :  26,  27.  Though,  on  one  occasion,  he  was  betrayed  into  an 
unworthy  fervor  of  feeling  through  a  mistaken  zeal  for  the  honor  of  his 
Master  (Luke  9 :  54),  yet  his  general  character  partook  largely  of  the 
benevolence  which  was  so  conspicuous  in  Jesus  himself.  He  also 
nanifested,  on  two  other  occasions,  an  unholy,  ambitious  selfishness 
(Mark  9:  38.  Matt.  20:  20,  21,  compared  with  Mark  10:  35),  which 
yielded,  at  length,  in  the  maturity  of  his  religious  character,  to  humility 
and  fraternal  love.  The  other  notices  of  hun  which  are  found  in  the 
New  Testament,  prove  his  steady  and  zealous  devotion  to  the  cause  of 
his  Master.  See  Acts  3:1.  4:13,19,20.  8:14,25.  Gal.  2:9.  Rev. 
1 :  9.  The  accounts  which  have  been  handed  down  from  the  earliest 
times,  after  the  writings  of  the  New  Testament,  bear  testimony  to  his 
unwearied  assiduity  in   promoting  the  welfare  of  the  churches,  and 


130  PREFACE    TO    THE    GOSPEL    OF    JOHN. 

cherishing  the  spirit  of  brotherly  love  among  the  followei-s  of  Christ. 
I  cannot  prevail  on  myself  to  omit  the  interesting  anecdote  which  lias 
been  so  often  told,  but  which  never  loses  its  freshness.  "  When  John 
was  far  advanced  in  age,  he  was  too  feeble  to  walk  to  the  meetings. 
He  suffered  himself  then  to  be  carried  in  by  his  disciples.  Being 
unable  to  speak  much,  he  repeated  continually  the  words,  '  Little  chil- 
drei\  love  one  another.*  And  when  it  was  asked  why  he  always 
repeated  these  words  alone,  he  replied,  'Because  such  is  the  command- 
ment of  the  Lord,  and  because  it  is  sufficient,  if  this  is  done.'  "  He 
lived  beyond  the  age  of  ninety  years,  and  died  a  natural  death  at 
Ephesus,  in  Asia  Minor. 

From  the  eai'liest  dates  of  Christianity,  John  has  been  acknowl- 
edged as  the  author  of  this  Grospel.  It  was  written  the  last  of  the  four 
Gospels  in  the  order  of  time,  and  probably  not  long  before  the  year 
70  of  the  Christian  era.  It  is  believed  to  have  been  written  in 
Ephesus.  Its  explanations  of  Jewish  terms  (see,  for  instance,  1 :  38, 4L 
C:  4)  indicate  that  it  was  written  at  some  distance  from  Palestine ;  for 
such  explanations  would  not  be  needed  in  the  very  country  of  the  Jews. 

The  Gospel  of  John  differs  materially  in  its  structure  from  the  other 
Gospels.  It  is  not  so  much  a  record  of  facts,  as  a  record  of  the  Saviour's 
discoui'ses  and  convei*sations.  The  events  which  John  relates  seem  to 
have  been  recorded  mostly  in  order  to  mtroduce  the  conversations,  or 
discourses,  to  which  they  gave  rise ;  and  such  a  selection  was  made 
from  our  Lord's  discourses  as  would  most  amply  illustrate  the  dignity 
of  Jesus  Christ  as  the  Saviour  of  men,  and  the  Son  of  God,  not  only 
Jiy  his  office,  but  also  by  his  possessing  a  divine  nature.  The  mind  of 
John  was  deeply  impressed  with  a  sense  of  the  unspeakable  excellence 
and  glory  of  the  Saviour ;  and  he  wished  to  convey  to  his  readers  the 
same  impression. 


GOSPEL  ACCORDING  TO  JOHN. 


I 


CHAPTER  I. 

N    the    beginning    was     the 
Word,    and   the   Word  was 


CHAPTER  I. 
1.  Li  the  beginning.  Compare  Gen. 
1:1.  The  connection  clearly  shows, 
that  these  words  relate  to  the  begin- 
ning of  the  creation,  or  to  the  period 
when  the  world  was  not  yet  brought 
into  existence.  It  is  equivalent  to 
the  expression  ^chen  the  world  began, 
and  carries  back  our  minds  to  the 
very  commencement  of  time.  ||  The 
Word.  By  this  term,  the  evangelist 
designates  Christ  as  existing  in  a 
spiritual  nature,  before  time  began. 
Previousl}'  to  our  Saviour's  coming 
into  this  world,  he  existed  (see  17:  5, 
24)  in  a  purely  spiritual  nature.  To 
designate   him   in   that    nature,    not 

Jet  as  a  partaker  of  human  nature, 
ohn  employed  this  term.  Why  he 
selected  this  particular  term,  we  are 
unable  to  say  with  perfect  confi- 
dence ;  nor  is  it  necessary,  since  he 
clearly  uses  it  as  a  kiTid  of  proper 
name  applied  to  Christ  in  his  prefix- 
istent  state.  That  Christ  was  meant, 
is  plain  from  the  fourteenth  verse,  and 
from  the  mention  of  John  the  Baptist 
as  bearing  witness  of  him  (vs.  6 — 8). 
The  term  in  the  Greek  language  cor- 
responding to  word,  had  been  em- 
ployed by  some  Greek  and  Jewish 
philosophers,  in  their  speculations  re- 
specting the  Deity,  to  signify  a  being 
whom  they  supposed  to  exist,  of  a 
very  exalted  nature,  and  holding  a 
very  intimate  relation  to  the  Deity. 
Their  speculations  had  occasioned  the 
term  Word  to  be  extensively  known 
in  conversations  and  discussions  about 
the  Deity.  Among  the  Jews  in  gen- 
eral, also,  a  term  corresponding  to 
Word  had  come  into  frequent  use  as 
signifying  that  exalted  Being  who  is  | 


with  God,  and   the  Word   was 
God. 


described  in  the  Old  Testament  as 
appearing  to  the  patriarchs  and  otlier 
distinguished  men,  and  who  used 
language  respecting  himself  appro- 
priate to  the  Deity.  That  Being  they 
generally  believed  to  have  been  the 
Messiah  in  his  preexistent  state  of 
glory,  thus  occasionally  revealing 
himself  to  his  people  for  instruction 
and  consolation,  and  anticipating  the 
manifestation  which  he  was,  in  after 
ages,  to  make  to  the  nation.  Thus  it 
happened  that  this  term  was  very 
widely  diffused  as  a  religious  term, 
and  as  particularly  referring  either  to 
Him  who  was  to  be  the  Messiah,  or 
to  an  exalted  spiritual  nature  con- 
ceived to  exist  in  very  intimate  con- 
nection with  the  Deity.  When,  then, 
John  was  about  to  speak  of  the  Mes- 
siah, in  his  spiritual  nature,  as  existing 
before  time  began,  and  as  most  inti- 
mately connected  with  the  Deity, 
and  as  possessing  attributes  and  per- 
forming deeds  appropriate  to  the  Dei- 
ty, the  term  Word  would  naturally 
occur  to  his  mind.  There  had,  in- 
deed, been  connected  with  that  term 
various  erroneous  notions ;  but  John 
could  avoid  the  sanctioning  of  those 
errors,  by  giving  himself  a  descrij)- 
tion  of  Him  to  whom  he  applied  it. 
While  the  term,  then,  was  derived 
from  common  use,  the  nature  and 
character  of  the  Being  expressed  by 
that  term  must  be  learned  from  John's 
own  description.  ||  The  Word  was 
with  God;  was  intimately  united  with 
God. 

It  may  be  interesting  to  notice, 
that  the  term  Word  is  applied  by 
John  to  Christ  not  only  in  his  state 
of  existence  before  time  began,  but 


132 


JOHN. 


2  The  same  was  in  the  be- 
ginning with  God. 

8  AH  things  were  made  by 
him ;  and  without  him  was  not 
Hny  thing  made  that  was  made. 


also  in  his  state  of  glory  after  having 
finished  his  work  on  earth.  See  Rev. 
19:ia— 16. 

2.  Tlve  same  xcas  in  the  beginning 
icith  God.  This  is  a  repetition  of  the 
sentiment  contained  in  the  preceding 
verse,  with  the  additional  thought 
that  the  intimate  union  of  the  "Word 
with  God  existed  before  time  began, 

3.  All  tilings  were  made  by  him. 
Compare  Col.  1:  16.  |1  J^ot  any  thing. 
The  thought  just  expressed  is  repeated 
with  more  particularity.  Nothing  at 
all,  not  even  one  thing  of  all  that  had 
been  made,  was  made  without  him. 

The  work  of  creation  is  appealed  to 
in  the  Scriptures  as  clearly  proving 
its  author  to  be  the  true  God.  See 
Ps.  96:5.  Jer.  10:  11,  16.  Heb. 
3:  4.  Hence  this  assertion  that  "  all 
things  were  made  by  him,"  agrees 
exactly  with  the  declaration  in  the 
first  verse  —  "  the  Word  was  God." 

The  statement  made  in  this  verse 
has  sometimes  been  regarded  as  not 
wholly  compatible  with  the  remark 
in  Heb.  1:2,  in  which  God  is 
said  to  have  made  the  worlds  by  his 
Son.  But  there  is  no  inconsistency 
between  the  two  statements.  The 
testimony  of  the  Bible  is,  that  crea- 
tion is  the  work  of  Deity.  According 
to  the  Bible,  the  Deity  is  such  that 
the  Father,  the  Word,  and  the  Holy 
Spirit,  may  severally  be  spoken  of  as 
possessing  divine  attributes  and  per- 
forming divine  works.  Hence  there 
is  no  contradiction  between  the  two 
declarations,  Jehovah  created  the  toorld, 
and,  The .  Word  created  the  World. 
In  perfect  consistency  too,  it  may  be 
said.  The  Word  crentedthe  ivorld,  and, 
Jehovah  created  the  world  by  the  Word. 

4.  In  him  was  life.  The  term  life 
has  frequently  in  the  Scriptures  a 
very  extensive  import,  referring  to 
spiritval  and  etrrnal  happiness,  as  well 
as  to  natural  life  ;  and  when  spoken 
of  as  being  in  God,  or  Christ,  it  signi- 


4  In  him  was  life ;  and  the 
life  was  the  light  of  men. 

5  And  the  light  shineth  in 
darkness  ;  and  the  darkness 
comprehended  it   not. 


fies  the  power  of  imparting  such  life. 
Here,  Christ,  in  his  spiritual,  divine 
nature,  is  declared  to  be  the  source  of 
life;  the  word  life  being  understood 
in  its  most  comprehensive  sense.  He 
had  just  been  spoken  of  as  the  creator 
of  all  things ;  he  is  now  declared  to 
have  been  the  source  or  author  of  all 
life,  natural  and  spiritual ;  to  have 
had  in  himself  a  life-giving  power  ;  to 
have  been  the  source  of  ail  real  good, 
both  in  respect  to  the  present  world 
and  to  the  eternal  world.  |1  The  life 
was  the  light  of  men.  The  term  light, 
used  metaphorically,  includes  the 
ideas  of  knowledge  and  happiness. 
The  knoicledge  meant,  in  the  Scrip- 
tures, by  this  term,  is  divine  knowl' 
edge,  authentic  instruction  respect- 
ing God  and  eternity  ;  the  happiness 
meant  by  the  term  light  is  that  which 
results  from  a  hearty  reception  of 
such  instruction  and  a  read}'^  obedi- 
ence to  it ;  in  other  words,  spiritual 
and  eternal  happiness,  or  salvation. 
Now,  the  life-giving  power  which 
dwelt  in  Christ,  is  here  represented 
as  a  fountain  of  knowledge  and  happi- 
ness to  men.  In  other  phraseology, 
The  Word,  who  possessed  in  himself 
the  source  of  all  life,  the  ability  to  im- 
part life  both  for  time  and  for  eterni- 
ty, bestowed  knowledge  and  salva- 
tion ;  became  the  Light  of  men  by 
the  religious  truth  which  he  revealed, 
and  by  the  salvation  which  he  pro 
cured  for  them. 

5.  The  light  shineth  in  darkness. 
The  word  darkness,  used  figuratively, 
signifies  ignorance  of  divine  truth, 
and  the  misery  consequent  on  such  ig- 
norance, and  on  sin.  The  term  is 
here  employed  as  designating  meyi 
who  are  in  a  state  of  ignorance  and 
misery.  To  the  world,  enveloped  in 
ignorance  and  misery,  Christ  came  as 
a  light ;  or,  to  express  the  same 
thought  in  different  words,  on  the 
world,  wrapped    in  the  darkness  of 


CHAPTER 


133 


6  There  was  a  man  sent  from 
God,  whose  name  ivas  John. 

7  The  same  came  for  a  wit- 
ness, to  bear  witness  of  the 
Light,  that  all  men  through  him 
miofht  believe. 


ignorance  and  sia,  the  light  from 
heaven  shone  to  dispel  the  darkness, 
and  to  bring  mtheday  of  knowledge, 
of  holiness,  and  of  happiness.  ||  .ind 
the  darkness  ;  those  who  were  in  dark- 
ness ;  the  world  enveloped  in  igno- 
rance and  spiritual  misery.  1|  Com- 
prehended  it  not ;  did  not  receive  it. 
Men,  in  their  ignorance  and  sin,  did 
not  give  a  cordial  welcome  to  Christ, 
when  he  came  to  bestow  knowledge 
and  bliss.  Special  reference  was 
probably  made  to  the  Jews  ;  but  both 
Jews  and  Gentiles  may  be  included 
in  this  declaration.  It  was,  and  it  is, 
a  general  truth  that  the  Messiah's 
religion,  as  to  its  doctrines  and  pre- 
cepts, the  kind  of  happiness  which  it 
proposes,  and  the  manner  of  attaining 
that  happiness,  does  not  accord  with 
the  inclinations  of  men. 

C.  A  man  sent  from  God  ;  specially 
commissioned  from  above.  Compare 
Luke  ]  :  11— 17.  3 :  2.   Matt.  3 :  1—3. 

John  the  Baptist  is  here  introduced 
as  having  borne  testimony  to  Christ. 
By  referring  to  the  testimony  of  John 
the  Baptist,  the  evangelist  clearly 
shows  to  what  person  he  was  refer- 
ring in  the  preceding  verses,  and  dis- 
tinguishes Christ,  who  was,  in  the 
highest  sense,  the  light  of  the 
world,  from  all  other  religious  teach- 
ers and  benefactors. 

7.  Of  the  Light.  The  special  object 
for  which  John  was  commissioned 
was  to  announce  the  coming  of  the 
Messiah,  to  point  him  out  to  the  peo- 
ple, and  to  direct  the  people  to  him 
as  the  giver  of  divine  knowledge  and 
true  bliss,  j]  That  all  men  through 
him,  &c. ;  that  there  might  be  a  gen- 
eral reception  of  the  Messiah.  Com- 
pare Luke  1  :  17. 

8.  He  was  not  that  Light.  The 
writer  carefully  distinguishes  be- 
tween John,  who  was  the  forerunner 

VOL.   II.  Vi 


8  He  was  not  that  Light,  but 
was  sent  to  bear  witness  of  that 
Light. 

9  That  was  the  true  Light, 
which  lighteth  every  man  that 
Cometh  into  the  world. 


of  the  Saviour,  and  the  Saviour  him- 
self, who  was  the  author  of  bliss,  and 
the  great  revealer  of  true  knowledge. 
He  was  anxious  that  there  should  be 
no  mistake  in  regard  to  the  person 
whom  he  was  describing. 

9.  Which  lighteth  every  man  that 
Cometh  into  the  world.  A  broad  dis- 
tinction is  here  pointed  out  between 
John,  the  forerunner,  and  Christ,  the 
real  Saviour.  John  was  sent  to  an- 
nounce the  coming  of  the  Messiah, 
to  bear  testimony  to  him,  and  to  labor 
for  preparing  the  Jewish  people  to 
receive  him.  His  office  was  restrict- 
ed to  the  Jewish  nation.  However 
honorable  the  commission  which  was 
entrusted  to  him  (see  Matt.  11 :  11), 
yet  he  was  appointed  to  act  in  a  nar- 
row sphere.  The  real  Saviour,  on 
the  contrary,  had  a  more  ample  field. 
Not  for  the  Jews  only,  but  for  the  hu- 
man race,  did  he  come  as  a  dispenser 
of  religious  light  and  eternal  life. 
His  mission  was  intended  not,  as 
was  that  of  John,  for  any  one  na- 
tion, but  for  all  nations  ;  not  for  any 
one  class  of  men,  but  for  all  men,  so 
that  to  every  one  the  Saviour  was  in- 
tended to  bear  a  most  important  rela- 
tion ;  and  every  one  may,  through 
him,  obtain  eternal  life.  The  word 
lighteth  is  equivalent  to  the  phrase 
blesseth  with  divine  knmcledge  and 
spiritual  happiness.  The  phrase  that 
Cometh  into  the  world  is  regarded  by 
the  best  judges  of  the  original  lan- 
guage as  properly  referring,  not  to 
the  word  man,  but  to  the  word  Light, 
so  that  the  idea  expressed  by  the 
verse  is  this  :  That  was  the  true  Light 
which,  coming  into  the  world,  lighteth 
every  man.  The  phrase  He  that 
Cometh  into  the  world  was  used  as 
designating  the  Messiah.  See  John 
11  :  27.  Matt.  11  :  3.  Compare,  too 
John  3 :  19 


13^1 


JOHN. 


10  He  was  in  the  world,  and 
the  world  was  made  by  him,  and 
the  world  knew  him  not. 

11  He  came  unto  his  own, 
and  his  own  received  him  not. 

12  But  as  many  as  received 

10.  The  toorld  was  made  by  him. 
See  V.  3.  ||  Kneic  him  not;  did  not 
acknowledge  him  in  his  true  charac- 
ter. The  remark  is  here  a  general 
one  in  respect  to  the  spirit  in  which 
the  Saviour  and  his  religion  were  met 
by  human  beings.  In  the  very  world 
which  he  had  made  he  was  not  ac- 
knowledged. This  thought  is,  in  the 
next  verse,  more  particularly  ex- 
pressed, namely,  as  having  reference 
to  the  Jews. 

11.  Unto  his  own;  his  own  pos- 
sessions. The  Jewish  nation  and 
country  were  peculiarly  his  own  ;  — 
they  were  separated  from  all  others, 
to  be  a  peculiar  property  of  Jehovah. 
The  Jews  were  expecting  the  Mes- 
siah, in  accordance  with  ofl-repeated 
promises  from  God.  The  Saviour 
arose  from  among  them.  ||  But  his 
own;  his  own  people  ;  those  who 
might  be  peculiarly  called  his  own 
family.  Even  they  rejected  him.  In 
the  world  which  himself  had  made 
he  was  not  acknowledged  ;  even  by 
his  own  people  he  was  not  received  ; 
and  that  though  he  came  as  a  Light, 
a  glorious  Saviour. 

J 2.  Jls  many  as  received  him. 
Thou  oh  he  was  opposed  by  so  many 
that  it  might  truly  be  said.  He  was 
despised  and  rejected  of  men,  yet 
there  were  those  who  acknowledged 
liim  as  the  true  Messiah,  and  became 
his  followers.  1|  Poicer.  The  word 
thus  rendered,  expresses  also  the  idea 
of  right.  11  The  sojis  of  God;  those 
who  enjoy  the  special  favor  of  God, 
as  his  people,  and  who  are  treated 
with  peculiar  affection  by  him.  The 
Jews  claimed  that  they  only  of  all 
nations  were  the  people  of  God,  on 
account  of  his  promises  and  his  dis- 
pensations. Compare  Deut.  14  :  1,2. 
They  gloried  in  this  distinction,  and 
looked  with   contempt  on  other  na- 


him,  to  them  gave  he  power  to 
become  the  sons  of  God,  even 
to  them  that  believe  on  his 
name: 

13  Which  were  born,  not  of 
blood,  nor    of  the    will    of  the 


tions.  The  evangelist  asserted,  in 
opposition  to  this  vain  boasting  of  the 
Jews,  that  the  right  of  sustaining  such 
a  relation  to  God  was  given  to  the 
folloicers  of  the  Messiah.  While  those, 
who,  in  respect  to  national  relation, 
had  been  regarded  as  the  Messiah's 
people  and  the  sons  of  God,  had  reject- 
ed the  Messiah,  those,  on  the  contrary, 
to  whatsoever  nation  they  belonged, 
who  received  him,  would  be  honored 
with  the  right  of  being  the  true  sons 
of  God,  and  of  enjoying  that  dignity 
to  which  the  Jewish  nation  arrogant- 
ly laid  claim.  The  word  translated 
power  is  also  by  some  considered  as 
equivalent  to  the  word  privilege. 
II  Believe  on  his  name;  believe  on 
him. 

13.  The  evangelist  proceeded  to 
distinguish  the  sonship  to  which  the 
followers  of  Christ  were  entitled,  from 
that  to  which  the  Jews  laid  claim. 
The  dignity  and  happiness  of  being 
children  of  God,  which  the  Messiah's 
followers  enjoyed,  proceeded  not  from 
natural  descent,  but  peculiarly  from 
God,  Which  were  born ;  who  had 
become  sons  of  God.  1|  JVot  of  blood, 
&c.;  not  by  natural  birth,  not  by 
blood-relationship  to  certain  ancestors, 
as, for  instance,  Abraham.  ||  Of  God. 
It  is  a  new,  spiritual  life,  which  char- 
acterizes the  real  children  of  God,  in 
distinction  from  the  natural  relation 
to  Abraham,  on  which  the  Jews  re- 
lied ;  and  this  spiritual  life  is  impart- 
ed by  God. 

In  the  view  of  a  Jew,  there  was  no 
greater  distinction  than  to  be  childreii, 
or  sons,  of  God.  This  term  contained 
in  it  ideas  of  consummate  dignity  and 
bliss.  Yet  John  declared,  in  extolling 
the  benefits  bestowed  on  the  JN^ssi- 
ah's  followers,  that  it  was  to  them, 
and  them  only,  that  th*  right  of  be- 
ing the    true   children  of  God   per 


CHAPTER  I. 


135 


flesh,  nor  of  the  will  of  man, 
but  of  God. 

14  And  the  Word  was  made 
flesh,  and  dwelt  among  us,  (and 
we  beheld  his  glory,  the  glory 
as  of  the  only-begotten  of  the 
Father)  full  of  grace  and  truth. 

15  John  bare  witness  of  him. 


tained ;  they  having  received  from 
God  a  new  spiritual  life,  by  which 
they  resemble  God.  Not  to  the  Jews, 
as  descendants  from  Abraham,  but  to 
those  who  believed  in  Christ,  and  re- 
ceived him  as  the  great  Teacher  and 
Saviour,  did  the  dignity  pertain  of 
being  sons  of  God. 

Remarks.  1.  True  faith  in  Christ 
implies  a  receiving  of  him  and  a  sub- 
mitting to  him,  as  the  teacher  and 
Saviour  of  men.  It  will  produce  a 
sincere  obedience  to  his  instructions, 
and  a  holy  life. 

2.  To  be  born  of  God  is  different 
from  an  external  change  of  conduct, 
or  of  condition.  It  is  a  change  of 
character  in  respect  to  God,  making 
us  resemble  him  ;  it  is  particularly 
manifested  by  our  believing  in  Christ, 
receiving  him  as  our  Saviour,  and 
regulating  our  hearts  and  lives  by  his 
religion. 

3.  We  are  not  children  of  God  by 
our  natural  birth.  It  is  by  liis  own 
influence  on  our  souls,  leading  us  to 
trust  in  Christ  and  obey  him,  that  we 
become  children  of  God. 

Are  we  cherishing  towards  God 
such  love,  and  fear,  and  obedience, 
as  are  possessed  by  his  affectionate 
and  dutiful  children  .-* 

14.  IVas  made  flesh  ;  became  a  man, 
assumed  the  human  nature.  Com- 
pare 1  Tim.  3:  16.  Heb.  2 :  14. 
II  Among  us;  among  men,  particu- 
larly his  disciples.  ||  His  glory  ;  his 
glorious  qualities,  the  assemblage  of 
nis  excellences,  exhibited  in  his  char- 
acter and  works,  particularly  in  his 
condescending  goodness  to  man.  ||  Jls 
of  the  on'y-begotteii  of  the  Father  ;  as 
of  one  who  was  in  deed  and  truth  the 


and  cried,  saying.  This  was  he 
of  whom  I  spake.  He  that  com- 
eth  after  me,  is  preferred  before 
me  ;  for  he  was  before  me. 

16  And  of  his  fulness  have 
all  we  received,  and  grace  for 
grace. 

17  For  the  law  was  given  by 


Son  of  God,  possessing  a  nature  like 
God's  (as  a  son  possesses  his  father's 
nature),  and  manifesting  divine  ex- 
cellence (compare  Heb.  1  :  3).  He 
stood  forth,  distinct  from  all  others, 
possessing  qualities  which  pertain  not 
to  an  ordinary  man  ;  he  was  the  only 
one  who  can  truly  be  called  the  Son 
of  God.  The  idea  of  the  writer  is, 
that  THE  Word,  though  having  as- 
sumed human  nature,  and  dwelling  in 
a  most  familiar  manner  among  men, 
as  a  real  human  being,  did  yet  show 
forth  such  glory,  in  his  character  and 
acts,  as  indicated  a  nature  superior  to 
man's,  a  nature  like  God's.  The  glo- 
rious goodness  which  he  displayed 
was  such  as  became  the  only  Son 
OF  God.  Though  dwelling  among 
men  in  feeble  human  nature,  he  yet 
gave  decided  indications  of  being 
more  than  a  son  of  man  ;  through  the 
vail  of  his  human  nature  there  beamed 
forth  the  radiance  of  the  divine  na- 
ture. II  Full  of  grace  and  truth;  full 
of  favor,  or  benefits,  for  men,  and  rich- 
ly communicating  truth  respecting 
God's  merciful  designs  ;  full  of  true, 
genuine  love  to  men. 

15.  Cried ;  proclaimed.  1|  Is  -pre' 
ferred  before  me  ;  is  superior  to  me. 
II  For  he  teas  before  me.  Reference 
is  here  made  to  the  fact,  that  Christ 
existed  previously  to  his  appearing  on 
earth. 

16.  Of  his  fulness  have  all  we  re- 
ceived; from  the  abundance  of  bless- 
ings which  he  possesses,  all  his  fol- 
lowers receive  a  supply.  ||  Grace  for 
grace  ;  favor  after  favor ;  an  endless 
succession  of  benefits. 

17.  The  laio ;  the  system  of  re- 
ligion communicated  in  the  Old  Tes- 
tament; the  dispensation  established 
by   the   agency   of  Moses.     ||  Grace 


136 


JOHN. 


Moses,  hut  grace  and  truth  came 
by  Jesus  Christ. 

18   No    man    hath  seen  God 
at  any  time  ;  the  only-begotten 


and  truth;  the  true  love  of  God. 
The  law  of  Moses  and  the  gospel  of 
Christ  are  here  contrasted,  in  order 
to  illustrate  the  succession  of  the  di- 
vine benefits.  The  people  of  God,  in 
ancient  times,  enjoyed  a  rich  blessing 
under  the  Mosaic  dispensation ;  but  a 
far  richer  blessing  came  when  that 
dispensation  was  superseded  by  the 
clearer  manifestation  of  God's  saving 
love  through  Jesus  Christ.  Compare 
Heb.  1:1,2. 

18.  JVb  man.  To  no  human  being 
has  such  a  knowledge  of  God  been 
imparted  as  would  enable  him  to 
make  the  disclosures  which  are  con- 
tained in  the  gospel;  it  was  the  on- 
ly Son  of  God,  he  who  enjoyed  a 
most  intimate  and  a  perfect  knowl- 
edge of  the  Father,  that  was  compe- 
tent fully  to  reveal  the  purposes  and 
plans  of  God.  Compare  Matt.  11  : 
27.  The  system  of  divine  love  re- 
vealed in  the  gospel  is  immensely  su- 
perior to  the  revelation  by  Moses  and 
the  prophets,  inasmuch  as  it  was 
given  by  Him  who  enjoys  the  most 
intimate  acquaintance  with  the  Fa- 
ther. II  Hath  seen  God ;  hath  had  a 
complete  knowledge  of  God.  Since 
so  much  of  our  knowledge  is  ac- 
quired by  sight,  to  see  means  fre- 
quently to  hnoio,  to  be  acquainted  zcith. 
II  The  only-begotten  Son.  See  on  v. 
14.  II  fVhich  is  in  the  bosom  of  the 
Father ;  he  who  has  been  most  inti- 
mately acquainted  with  the  Father, 
and  cherished  by  him  with  the  utmost 
affection  as  a  bosom-friend.  Compare 
the  expression  in  v.  1  —  The  Word 
was  WITH  God.  The  manner  of  ex- 
pression is  drawn  from  the  Eastern 
custom  of  reclining.  The  head  of  a 
person  could  be  placed  on  the  bosom 
of  one  next  him,  if  he  wished  for 
private,  confidential  conversation. 
See  Luke  16  :  22.  ||  Declared  him  ; 
revealed  him,  disclosed  his  purposes 
for  the  salvation  of  men. 

The   first  eighteen   verses   of  this 


Son,  which  is  in  the  bosom  of 
the  Father,  he  hath  declared 
him. 

19  And  this  is  the  record  of 


chapter  compose  the  preface  by  which 
John  introduced  his  Gospel  to  hJ3 
readers.  This  preface  is  fitted  to  in- 
spire us  with  profound  reverence  for 
Christ,  and  with  an  exalted  opinion 
of  the  revelation  which  he  has  made, 
and  of  the  benefits  which  he  bestows 
on  his  followers.  This  preface  al- 
ludes to  the  testimony  borne  by  John 
the  Baptist  to  Jesus  Christ,  as  the 
promised  Messiah.  In  proceeding 
now  to  relate  the  acts  and  the  dis- 
courses of  Jesus,  the  evangelist  dis- 
tinctly mentions  several  occasions  on 
which  John  the  Baptist  had  borne 
his  testimony. 

19,  The  record  of  John;  the  testi- 
mony which  John  bore.  ||  llie  Jews  ; 
those  Jews  in  Jerusalem  who  pos- 
sessed the  proper  authority,  namely, 
the  Sanhedrim,  the  highest  court 
among  the  Jews,  and  that  which  ex- 
ercised a  general  superintendence, 
particularly  over  religious  affairs. 
II  Priests  and  Levitcs.  The  descend- 
ants of  Levi  were  set  apart  for  the 
services  of  religion.  Aaron  and  his 
posterity  were  appointed  to  the  priest- 
hood ;  the  other  families  of  the  tribe 
of  Levi  were  charged  with  the  other 
services  which  the  religious  ceremo- 
nial required.  See  Num.  1  :  50 — 53. 
As  John  the  Baptist  had  attracted 
much  attention  among  the  people  (see 
Matt.  3:5),  and  appeared  to  be  estab- 
lishing a  new  order  of  religious 
things  in  the  nation,  the  Sanhedrim 
would  naturally  seek  information  re- 
specting his  claims.  They  wi.shed 
for  the  Messiah's  coming  as  well  as 
the  great  body  of  the  people.  They 
desired  it,  however,  for  civil  purposes, 
that  the  nation  might  be  rescued  from 
the  Roman  yoke,  rather  than  for  re- 
ligious purposes,  that  they  might  be 
delivered  from  the  bondage  of  sin. 
Their  own  popularity,  too,  they 
might  fear,  would  be  diminished  by 
the  impression  which  John  was  mak- 
ing on  the  people.     Wishing  to  know 


CHAPTER  I. 


137 


John,  when  the  Jews  sent  priests 
and  Levites  from  Jerusalem,  to 
ask  him.  Who  art  thou  ? 

20  And  he  confessed,  and 
denied  not ;  but  confessed,  I  am 
not  tlie  Christ. 

21  And  they  asked  him. 
What  then?  Art  thou  Elias? 
And  he  saith,  I  am  not.  Art 
thou  that  prophet  1  And  he  an- 
swered. No. 

22  Then  said  they  unto  him, 
Who   art   thou  1    that    we    may 


in  what  capacity  John  claimed  to 
have  come  (compare  Luke  3:15), 
they  sent,  in  order  to  make  inquiry, 
some  of  the  priests  and  Levites,  men 
devoted  to  the  religious  affairs  of  the 
nation. 

520.  He  confessed,  and  denied  not; 
but  confessed.  By  this  varied  form 
of  expression,  the  evangelist  intended 
to  show  that  John  the  Baptist  made 
a  prompt  and  open  acknowledgment. 
II  The  Christ ;  the  Messiah. 

21 .  Art  thou  Elias  ?  Elias,  in  the 
New  Testament,  is  the  same  as  Eli- 
jah, in  the  Old.  In  Malachi,  4  :  5, 
it  was  predicted  that  God  would  send 
Elijah  the  prophet  among  the  Jews, 
before  the  Messiah  should  actually 
appear.  The  design  of  this  prophet's 
coming  would  be,  according  to  the 
prediction,  to  produce  a  true  reforma- 
tion among  the  people,  as  preparatory 
to  the  Messiah's  coming.  By  Elijah 
the  prophet,  Malachi  meant  a  distin- 
guished religious  teacher,  possessing 
the  spirit  of  Elijah,  and  coming  with 
a  design  similar  to  his,  namely,  to  at- 
tempt a  reformation  among  a  degene- 
rate and  corrupt  people.  See  Luke 
1  :  17.  Matt.  11:  14.  17:  10—13. 
Tlie  Jews,  however,  had  imbibed  the 
opinion  that  the  real  Elijah,  the  iden- 
tical prophet  of  the  Old  Testament, 
would  reappear,  and  introduce  the 
Messiah.  One  circumstance  that 
tended  to  fix  this  opinion  very  deeply 
in  their  minds,  if  not  to  originate  it 
among  many,  was  the  fact  that,  in 
the  Greek  translation  of  the  Old  Tes- 


give  an  answer  to  them  that  sent 
us.  What  say  est  thou  of  thy- 
self? 

23  He  said,  I  am  the  voice  of 
one  crying  in  the  wilderness, 
Make  straight  the  way  of  the 
Lord,  as  said  the  prophet  Esa- 
ias. 

24  And  they  which  were  sent 
were  of  the  Pharisees. 

25  And  they  asked  him,  and 
said  unto  him.  Why  baptizest 
thou  then,   if  thou  be  not  that 


tament,  which  was  in  constant  use, 
the  passage  in  Malachi  above  referred 
to  had  been  abused  by  inserting  the 
w'ord  Tishhite,  instead  of  the  word 
projihet, —  so  that  the  passage,  as  ex- 
pressed in  the  Greek  version  of  the 
Hebrew  Scriptures,  was,  /  will  send 
Elijah  the  Tishhite,  &c.  Under  the  in- 
fluence of  this  prevalent  opinion,  the 
persons  deputed  asked  John  whether 
he  was  Elijah.  Knowing  v;hat  they 
meant  by  the  question ,  John  answered, 
No.  He  was  not  Elijah,  in  their  mean- 
ing of  the  question.  |1  That  prophet. 
It  was  also  thought,  among  the  Jews, 
that,  besides  Elijah,  some  other  of  the 
ancient  prophets,  and  particularly 
Jeremiah,  would  appear  at  about  the 
same  time  as  the  Messiah,  in  order  to 
assist  him.     See  Matt.  16:  14. 

23.  He  snJ.d,  I  am  the  voice,  &c 
See  Matt.  3  .  3. 

25.  Why  baptizest  thov.,  then,  &c 
John  was  manifestly  departing  from 
the  ordinary  views  of  religion  among 
the  Jews,  and  was  forming,  by  the 
rite  of  baptism,  a  religious  communi- 
ty from  among  the  people.  Here 
was  something  new,  and  to  the  princi- 
pal men  of  the  nation  inexplicable,  if 
John  was  not  the  Messiah,  nor  one 
of  those  prophets,  who,  they  had  sup- 
posed, would  come  in  company  with, 
or  just  before,  the  Messiah.  To  the 
Messiah,  they  believed  it  would  jnst- 
ly  pertain  to  modify  existing  usages, 
to  introduce  new  laws,  and  in  various 
ways  to  assert  his  kingly  authority. 
Hence  their  inquiry. 


138 


JOHN. 


Christ,  nor   Elias,  neither  that 
prophet  ? 

26  John  answered  them,  say- 
ing, I  baptize  with  water :  but 
there  standeth  one  among  you, 
whom  ye  know  not : 

27  He  it  is,  who  coming  after 
nie,  is  preferred  before  me,  whose 


26.  John  ansicered,  &c.  The  pur- 
port of  Jolin's  reply  was,  That  the 
work  he  was  performing  was  com- 
paratively an  inferior  work ;  that  he 
was  not  acting  for  himself,  but  for  the 
Messiah,  who  was  already  among  the 
people,  though  unknown  to  them ; 
and  that  the  Messiah,  whose  dignity 
would  be  unspeakably  greater,  would 
soon  manifest  himself.  ||  /  baptize 
with  water.  See  on  Matt.  3:  ]1. 
This  remark  implied,  that  One  was 
at  hand  who  should  have  a  nobler 
office  than  that  of  baptizing  in  water  ; 
namely,  that  of  baptizing  in  the  Holy 
Spirit.  11  TlLcre  standeth  one,  &c. 
The  word  standeth  is  equivalent  to 
the  word  is,  or  to  the  phrase  there  has 
already  arisen. 

27.  Is  preferred  before  vie;  is  great- 
ly superior  to  me.  H  Shoe's  latchet; 
the  thong,  or  strap,  by  which  a  shoe, 
or  sandal,  was  fastened  on  the  foot. 
To  loose,  and  to  bind  on,  sandals,  was 
the  business  of  the  lowest  servants. 
The  idea  of  John,  then,  was,  So  great 
is  the  dignity  of  the  Messiah  that  I 
am  not  worthy  to  be  his  lowest  ser- 
vant. Compare  Matt.  3:  1].  See 
also  Mark  1  :  7. 

28.  Bethabara  beyond  Jordan.  The 
country  east  of  the  Jordan  was  desig- 
nated as  beyond  the  river.  The  pre- 
cise situation  of  the  town  is  not 
known. 

29.  The  Lamb  of  God ;  the  Lamb 
which  God  has  appointed.  1|  Which 
taheth  aioay  the  sin  of  the  world.  The 
word  sin  is  here  used  collectively,  the 
singular  for  the  plural.  In  the  offering 
of  a  sacrifice  for  transgression  under 
the  Mosaic  ritual,  there  was  a  confes- 
sion of  the  crime,  and  a  placing  of 
hands  on  the  head  of  the  victim, 
which  represented  the  removal,  so  to 


shoe's  lachet  I  am  not  worthy 
to  unloose. 

28  These  things  were  done 
in  Bethabara  beyond  Jordan, 
where  John  was  baptizing. 

29  The  next  day  John  seeth 
Jesus  coming  unto  him,  and 
saith,  Behold  the  Lamb  of  God, 


speak,  of  the  offender's  sins  to  this 
victim,  and  the  substituting  of  him  in 
the  place  of  the  offender.  See  Lev. 
4  :  4,  15.  16:  21.  Thus  the  victim 
took  on  himself,  and  thus  took  away 
from  the  offender,  the  transgression,  and 
was  the  means  of  pardon  being  grant- 
ed to  the  offender.  So  Jesus  Christ 
was  spoken  of  by  John  the  Baptist  as 
the  appointed  instrument  for  taking 
on  himself  and  thus  taking  aicay  from 
men  their  sins  ;  that  is,  he  was  the  ap- 
pointed instrument  by  whose  interpo- 
sition and  death  forgiveness  of  sins 
would  be  bestowed  on  men. 

Jesus  was  called  the  Lamb  of  God 
in  reference  to  the  lamb  which  was* 
slain  in  Egypt  on  the  night  when  the 
Egyptians  were  visited  with  death, 
and  the  Israelites,  in  consequence  of 
the  blood  being  sprinkled  on  their 
door-posts,  were  saved  from  destruc- 
tion. See  Ex.  12th  chapter.  This 
lamb,  being  slain,  and  its  blood  being 
sprinkled  on  the  door-posts,  was  then 
a  means  and  a  token  of  deliverance  to 
the  Israelites  from  destruction.  So 
by  the  shedding  of  Christ's  blood  de- 
liverance from  eternal  death  comes  to 
men.  Christ,  then,  is  here  regarded  as 
the  Saviour  through  whose  death  men 
can  be  saved. 

Reference  was  also  made  to  the 
daily  morning  and  evening  sacrifice 
of  a  lamb  (see  Ex.  29  :  38—46.  Num. 
28  :  3,  4),  which  perpetually  reminded 
the  people  of  their  deliverance  from 
Egypt,  and  which  was  an  appointed 
means  of  their  enjoying  the  favor  of 
God.  Thus  there  was  continually 
kept  before  the  minds  of  the  Jews  the 
idea  of  sacrifice  in  connection  with 
the  divine  favor.  The  language 
which  John  used  was  adapted  to  pre- 
pare the  minds  of  his  hearers  for  the 


CHAPTER  I. 


139 


which   taketh   away  the  sin  of 
the  world  ! 

30  This  is  he  of  whom  I  said, 
After  me  cometh  a  man  which 
is  preferred  before  me ;  for  he 
was  before  me. 

31  And  I  knew  him  not :  but 
that  he  should  be  made  manifest 
to  Israel,  therefore  am  I  come 
baptizing  with  water. 

32  And    John    bare    record, 


fuller  exhibition  of  Jesus  as  a  Saviour, 
in  consequence  of  his  dying  for  men. 
Compare  1  Pet.  1 :  19.  2:  24.  Rev. 
1  :  5.     5  :  9. 

Jesus  Christ,  as  the  divinely-ap- 
pointed victim,  was  to  take  away  the 
sins  of  the  world;  that  is,  not  of  the 
Jewish  nation  only,  but  of  the  human 
race.  He  was  to  be  a  Saviour,  not 
solely  for  Jews,  but  for  the  whole 
world.  See  on  v.  9.  The  views  of 
John  the  Baptist  respecting  the  Mes- 
siah were  of  a  very  spiritual  and  ele- 
vated character,  both  as  to  the  nature 
of  the  Messiah's  office,  and  as  to  the 
extent  of  his  design.  The  views 
which  he  here  briefly  expressed,  well 
entitle  him  to  the  commendation  be- 
stowed by  our  Lord,  as  mentioned  in 
Matt.  11:  11. 

30.  Compare  v.  15. 

31.  And  I  faicw  him  not.  John 
here  spoke  of  the  time  preceding 
the  baptism  of  Jesus,  when  he  was 
not  able  to  point  out  the  particular 
person  who  should  afterwards  be 
known  as  the  Messiah.  He  here 
referred  to  Jesus  in  the  character  of 
Messiah.  They  probably  knew  one 
another  as  relatives  and  friends,  for 
the  mother  of  Jesus  was  a  relative 
of  John's  mother.  See  Luke  1  :  36. 
But  no  communication  had  been 
made  to  John  respecting  the  ultimate 
destination  of  Jesus;  and,  though  he 
might  have  been  personally  acquaint- 
ed with  him,  and  have  had  a  high 
regard  for  him,  yet  he  had  not  been 
authorized  to  point  him  out  as  the 
Messiah.  ||  But  that  he  should  be 
made  manifest    to    Israel ;    that    he 


saying,  I  saw  the  Spirit  descend- 
ing from  heaven  like  a  dove, 
and  it  abode  upon  him. 

33  And  I  knew  him  not :  but 
he  that  sent  me  to  baptize  with 
water,  the  same  said  unto  me. 
Upon  whom  thou  shall  see  the 
Spirit  descending  and  remain- 
ing on  him,  the  same  is  he 
which  baptizeth  with  the  Holy 
Ghost. 


should  be  announced,  be  introduced 
to  the  knowledge  of  the  Jews.  ||  Bap- 
tizing with  water.  The  administer- 
ing of  baptism  was  a  prominent  and 
distinguishing  part  of  John's  office, 
and  it  seems  to  be  here  taken  as  a 
part  for  the  whole.  The  whole  office 
of  John  —  namely,  teaching,  announ- 
cing the  Messiah,  and  baptizing  the 
people  —  was  intended  for  introducing 
the  Messiah  to  the  Jews,  and  prepar- 
ing them  to  receive  him.  It  was  also 
to  be  the  fact  that  a  special  announce- 
ment of  Jesus  as  the  Messiah  would 
be  made  at  the  time  of  John's  bapti- 
zing him.  John  knew  that  such  was 
the  design  of  his  office,  though  he 
was  not  yet  able  to  say  what  particu- 
lar person  was  the  Messiah. 

32.  Compare  Matt.  3:10,  17.  Rec- 
ord ;  testimony. 

33.  Jlnd  I  kiiew  him  not ;  that  is, 
as  the  Messiah,  and  previously  to  the 
divinely-appointed  signal.  ||  Remain- 
ing on  him.  The  bodily  form,  which 
was  to  descend  and  alight  on,  or  over, 
Jesus,  was  not  to  disappear  immedi- 
ately, but  was  to  remain  sufficiently 
long  to  prevent  all  suspicion  of  illu- 
sion, and  to  produce  entire  certainty 
that  the  person  was  indeed  the  Mes- 
siah, so  that  John  could  not  mistake 
in  regard  to  the  person  whom  he  waa 
to  announce  and  commend  to  the 
confidence  of  the  people.  ||  Baptizeth 
icith  the  Holy  Ghost;  will  most  copi- 
ously impart  spiritual  influences  (see 
Matt.  3  :  11)  as  the  Head  of  the  new 
dispensation,  and  as  distinct  from 
John,  who  had  been  commissioned 
to  baptize  the  people  in  tcater.    Thus 


140 


JOHN. 


34  And  I  saw  and  bare  rec- 
ord, that  this  is  the  Son  of  God. 

35  Again  the  next  day  after, 
John  stood,  and  two  of  his  dis- 
ciples ; 

36  And  looking  upon  Jesus 
as  he  walked,  he  saith.  Behold 
the  Lamb  of  God  ! 

37  And  the  two  disciples 
heard  him  speak,  and  they  fol- 
lowed Jesus. 

38  Then  Jesus  turned,  and 
saw  them  following,  and  saith  un- 


by  divine  communication,  John  was 
taught  the  spiritual  nature  of  the 
Messiah's  dispensation,  and  was  fully 
prepared  to  announce  the  proper  per- 
son as  the  Messiah. 

34.  The  Son  of  God  ;  the  true  Mes- 
siah.    See  Matt.  3 :  17. 

There  may  appear  to  some  to  be  a 
disagreement  between  the  declara- 
tions of  John  the  Baptist  in  vs.  31, 
33,  and  the  account  of  the  Saviour's 
baptism  given  by  Matthew,  3  :  14, 15. 
For  John  seems,  according  to  Mat- 
thew's account,  to  have  known  Jesus 
when  he  presented  himself  for  bap- 
tism, and  to  have  shrunk  from  ad- 
ministering the  rite  to  so  distin- 
guished an  individual.  In  reference 
to  this  difficulty,  it  should  be  remem- 
bered that  the  part  which  John  was  to 
perform  in  announcing  the  Messiah 
was  one  of  unspeakable  responsibil- 
ity. The  utmost  assurance  ought  to 
exist  in  his  own  mind  before  he  could 
venture  to  point  out  any  individual 
as  the  long-expected  Deliverer.  Con- 
sequently, a  particular  sign  was  to 
appear  by  the  special  providence  of 
God,  and  to  be  accompanied  with 
such  circumstances  that  a  mistake 
could  not  be  made ;  and,  until  that 
sign  should  appear,  he  was  not  to  feel 
authorized  to  announce  any  one  as 
the  Messiah,  however  great  a  regard 
he  might  have  for  him,  and  however 
strong  a  belief  he  might  have  con- 
cerning him.  Now,  when  Jesus  actu- 
ally   came   and    requested    baptism, 


to  them,  What  seek  ye  1  They 
said  unto  him,  Rabbi,  (which 
is  to  say,  being  interpreted, 
Master,)  where  dwellest  thou? 

39  He  saith  unto  them,  Come 
and  see.  They  came  and  saw 
where  he  dwelt,  and  abode  with 
him  that  day :  for  it  was  about 
the  tenth  hour. 

40  One  of  the  two  which 
heard  John  speak,  and  followed 
him,  was  Andrew,  Simon  Peter's 
brother. 


John  recollected  his  repute  for  early 
wisdom  and  piety  (see  Luke  2:  40, 
52),  and  the  whole  appearance  and 
manner  of  Jesus  might  have  indicated 
him  to  be  a  person  immensely  supe- 
rior to  any  who  had  yet  resorted  to 
John.  The  suspicion  at  once  arose 
in  his  mind,  that  this  person — un- 
known, indeed,  to  the  multitude,  and 
having  lived  in  obscurity  —  was  the 
distinguished  One  whom  he  had 
come  to  announce.  Under  the  influ- 
ence of  the  emotion  which  this  sus- 
picion occasioned,  he  sought  to  be 
excused  from  the  duty  of  baptizing 
him.  Jesus  kindly  waived  the  topic 
which  John  had  touched  on,  and  was 
baptized.  Tlien  appeared  the  sign, 
and  confirmed  the  suspicions  of  John, 
so  that  he  was  able,  Muthout  faltering, 
to  declare  to  the  multitude,  This  is 
the  Son  of  God.  But  he  did  not 
hnoiD,  beyond  the  shadow  of  a  doubt, 
that  this  was  the  Messiah,  till  the  ap- 
pointed sign  had  appeared. 

37.  They  follotced  Jesus.  The  of- 
fice of  John  was,  to  introduce  the 
Messiah,  and  prepare  the  people  to 
receive  him.  It  was  then  in  accord- 
ance with  his  office  and  with  his  own 
views,  that  those  who  had  been  bene- 
fited by  his  instructions,  should  be 
come  followers  of  Jesus.  He  had  no 
personal  ambition  to  consult.  See 
3:  30. 

38.  Master;  more  strictly.  Teacher 

39.  Tenth  hour  ;  four  o'clock  in  the 
afternoon.     See  on  Matt.  20 :  3. 


CHAPTER  I. 


HI 


41  He  first  findeth  his  own 
brother  Simon,  and  saith  unto 
him,  We  have  found  the  Mes- 
sias;  which  is,  being  interpret- 
ed, the  Christ. 

42  And  he  brought  him  to 
Jesus.  And  when  Jesus  beheld 
him,  he  said,  Thou  art  Simon 
the  son  of  Jona :  thou  shalt  be 
called  Cephas;  which  is,  by  in- 
terpretation, A  stone. 

43  The  day  following  Jesus 
would  go  forth  into  Galilee,  and 
findeth  Philip,  and  saith  unto 
him,  Follow  me. 

44  Now  Philip  was  of  Beth- 


4 1 .  Which  is,  being  interpreted,  the 
Christ.  These  words  are  not  a  part 
of  Andrew's  address  to  Simon.  They 
are  the  words  of  the  evangelist,  in- 
forming his  readers  that  the  term 
Messiah,  which  Andrew  had  used, 
was  of  the  same  import  as  the  term 
Christ.  This  latter  term  had,  when 
the  evangelist  wrote,  and  among  the 
people  with  whom  he  dwelt,  come  to 
be  the  usual  name  of  the  Saviour. 
The  clause  conveys  the  idea,  that 
Messiah  is  of  the  same  signification  as 
Christ. 

42.  Simon  the  son  of  Jona.  See 
21  :  15.  Matt.  16 :  17.  1|  Cephas. 
This  word,  in  the  dialect  that  Jesus 
spoke,  signified  a  rock,  or  stone.  It 
was  now  affixed  by  Jesus  to  the  name 
Simon,  as  expressive  of  certain  quali- 
ties in  Simon's  character,  particular- 
ly his  boldness  and  decision.  ||  Which 
is,  by  interpretation,  A  stone.  The 
word  here  rendered  A  stone,  is  in  re- 
ality the  proper  name  Peter ;  and  it 
should  have  been  rendered  as  a  prop- 
er name.  The  remark  is  thrown  in 
by  the  evangelist,  as  apprizing  his 
readers  that  the  Simon,  to  whom  the 
name  Cephas  was  affixed,  was  the 
same  as  the  apostle  whom  they  knew 
by  the  name  Peter;  that  is,  that  Ce- 
phas, when  used  as  a  proper  name, 
and  Peter,  were  the  same  name  in 
the  two  languages ;  namely,  the  one 


saida,  the  city  of  Andrew  and 
Peter. 

45  Philip  findeth  Nathanael, 
and  saith  unto  him.  We  have 
found  him  of  whom  Moses  in 
the  law,  and  the  prophets,  did 
write,  Jesus  of  Nazareth,  the 
son  of  Joseph. 

46  And  Nathanael  said  unto 
him,  Can  there  any  good  thing 
come  out  of  Nazareth  ?  Philip 
saith  unto  him,  Come  and  see. 

47  Jesus  saw  Nathanael  com- 
ing to  him,  and  saith  of  him, 
Behold  an  Israelite  indeed,  in 
whom  is  no  guile! 


which  Jesus  spoke,  and  the  Greek, 
to  which  John's  readers  were  ac 
customed.  He  was  merely  desirous 
that  his  readers  should  experience 
no  perplexity  about  the  names 
which  he  had  occasion  to  men- 
tion. 

43.  Would  go;  was  intending  to 
go.  II  Folloio  vie.  See  on  Matt. 
4:18-22. 

44.  Bethsaida ;  a  town  in  Galilee 
on  the  west  of  the  sea  of  Galilee. 

45.  JVathanael.  See  21  :  2.  It  is 
generally  supposed  that  Nathanael 
was  the  same  person  as  Bartholomew. 
See  on  Matt.  10:  3.  ||  In  the  Jaio ; 
the  five  books  of  Moses,  as  distin- 
guished from  the  other  books  of  the 
Old  Testament.  Moses  and  other 
writers  in  the  Old  Testament  had 
foretold  respecting  the  Messiah. 
Compare  Luke  24  :  27, 44.  |1  The  son 
of  Joseph.     See  Luke  3  :  23. 

46.  Can  there  any  good  thing  come 
out  of  JVazareth  ?  The  inhabitants  of 
Nazareth  were  very  lightly  esteemed 
by  the  Jews.  See  on  Matt.  2  :  23. 
Compare  also  the  treatment  which 
Jesus  received  in  Nazareth,  as  related 
by  Luke,  4  :  29. 

47.  An  Israelite  indeed;  not  only 
by  birth,  but  also  in  character ;  such 
a  man  as  an  Israelite,  possessing  a 
revelation  from  heaven,  ought  to  be  j 
a  truly  pious  man. 


142 


JOHN. 


48  Nathanael  saith  unto  him, 
Whence  knowest  thou  me  1  Je- 
sus answered  and  said  unto  him, 
Before  that  Philip  called  thee, 
when  thou  wast  under  the  fig- 
tree,  I  saw  thee. 

49  Nathanael  answered  and 
saith  unto  him.  Rabbi,  thou  art 
the  Son  of  God  ;  thou  art  the 
King  of  Israel. 

50  Jesus  answered  and  said 


48.  Under  the  Jig-tree.  Fig-trees 
abounded  in  Palestine  ;  and  it  was 
customary  for  persons  to  spend  lei- 
sure-time in  their  shade.  Nathanael 
was  doubtless  employed  in  some  pi- 
ous manner  while  under  the  fig-tree. 

49.  Rabbi.  A  terra  of  respectful 
address.  See  v.  38.  ||  The  Son  of 
God  —  the  King  of  Israel.  Both 
phrases  were  epithets  of  the  Messiah. 
Nathanael  was  so  struck  with  the 
evidence  that  Jesus  possessed  knowl- 
edge superior  to  man's,  that  he  at 
once  assented  to  Philip's  opinion  (see 
V.  45),  and  declared  his  conviction 
that  Jesus  was  indeed  the  Messiah. 

50.  Greater  things  than  these  ;  more 
striking  evidences  than  what  thou 
hast  now  seen^  of  my  being  the  Mes- 
siah, the  Son  of  God. 

51.  Verily,  verily;  truly,  truly. 
The  repetition  of  the  word  was  in- 
tended to  denote  the  utmost  certainty. 
This  repetition  is  peculiar  to  John's 
writings.  ||  Hereafter  ye  shall  see 
heaven  open,  &c.  Jesus  had  just  said, 
that  there  would  be  hereafter  more 
striking  manifestations  of  his  being 
tlie  true  Messiah,  and  the  special  ob- 
ject of  God's  favor.  He  then  assert- 
ed, in  a  figurative  manner,  that  Na- 
thanael and  those  with  whom  he  was 
associated  should,  by  and  by,  see 
most  decided  proofs  of  divine  regard 
towards  him,  marking  him  out  as  the 
favorite  of  Heaven,  showing  that  in 
heaven  there  was  a  deep  interest  in 
iiim  and  in  his  cause,  and  that  there 
was  a  constant  and  intimate  connec- 
tion between  God  and  him.  This 
was  expressed    in    language   drawn 


unto  him.  Because  I  said  unto 
thee,  I  saw  thee  under  the  fig- 
tree,  believest  thou  ?  thou  shalt 
see  greater  things  than  these. 

51  And  he  saith  unto  him. 
Verily,  verily,  I  say  unto  you. 
Hereafter  ye  shall  see  heaven 
open,  and  the  angels  of  God  as- 
cending and  descending  upon 
the  Son  of  man. 


from  the  account  of  Jacob's  dream, 
as  related  in  Gen.  28:  11,  12.  Jacob 
was  on  a  journey.  At  night  he 
dreamed  that  he  saw  a  ladder  set  up 
on  the  earth  and  reaching  to  heaven. 
Angels  of  God  were  ascending  and 
descending  on  it.  The  dream  was 
designed,  as  appears  by  the  connec- 
tion, to  convey  to  Jacob  an  assurance 
that  God  would  protect  him,  and 
make  him  a  very  signal  object  of  di- 
vine regard.  So,  the  Saviour  here 
said,  the  angels  of  God,  the  ministers 
of  his  will,  shall  be  employed  in  my 
behalf;  they  shall  come  from  heaven 
out  of  regard  to  me.  That  is,  God 
will  give  you  most  satisfactory  evi- 
dences that  I  am  a  special  object  of 
his  favor,  the  Messiah  whom  he  has 
sent.  As  Jacob  enjoyed  signal  evi- 
dences of  the  divine  regard,  so  you 
will  see  signal  evidences  of  God's 
being  interested  in  me.  The  Saviour 
referred  to  the  signal  miracles  which 
wt)uld  be  wrought  in  attestation  of 
his  claims.  ||  Upon  the  Son  of  vian  ; 
more  properly,  in  respect  to  the  Son 
of  man.  The  Son  of  man  is  a  title 
which  the  Saviour  very  often  applied 
to  himself,  as  signifying  the  Messiah. 
While  others,  when  speaking  of  him, 
used  a  more  dignified  and  solemn 
title,  he  employed  the  humble  phrase, 
Son  of  man.  See  Matt.  8 :  20.  In 
Acts  7  :  56,  it  is  applied,  by  the  martyr 
Stephen,  to  Jesus,  after  his  ascension 
to  heaven.  But  while  the  Saviour 
was  on  earth,  it  would  seem  that  oth- 
ers did  not  use  this  term  when  speak 
ing  of  him. 


CHAPTER   II. 


143 


CHAPTER  II. 

AND  the  third  day  there  was 
a  marriage  in  Cana  of  Gal- 
ilee; and  the  mother  of  Jesus 
was  there. 

2  And  both  Jesus  was  called, 
and  his  disciples,  to  the  mar- 
riage. 

3  And  when  they  wanted 
wine,  the  mother  of  Jesus 
saith  unto  him,  They  have  no 
wine. 

4  Jesus  saith  unto  her,  Wo- 
man, what  have  I  to  do  with 
thee?  mine  hour  is  not  yet 
come. 


CHAPTER  II. 

1.  The  third  day  ;  that  is,  from  the 
conversation  with  Nathanael,  men- 
tioned in  the  preceding  chapter.  ||  In 
Cana ;  a  town  situated  a  short  dis- 
tance north-east  from  Nazareth. 

2.  Called ;  invited.  ||  His  disci- 
ples.    See  1  :  40,  &c. 

3.  When  they  wanted  wine  ;  when 
the  wine  failed. 

4.  Woman.  Our  habits  and  man- 
ners are  such,  that  to  address  one's 
mother  by  this  term,  would  be  disre- 
spectful ;  but  it  was  not  so  accounted 
among  the  Jews.  This  is  sufficiently 
proved  by  the  fact  that  the  Saviour 
employed  the  same  term  when,  on 
the  cross,  he  most  affectionately 
spoke  to  his  mother.  Compare  also 
4  :  21.  20  :  15.  |1  What  have  I  to  do 
with  thee  ?  See  on  Matt.  8 :  29.  Je- 
sus meant  to  relieve  his  mother's 
anxiety,  as  well  as,  perhaps,  mildly 
to  suggest  that  she  needed  not,  and 
ought  not,  to  interfere  with  him.  Her 
mind  was  much  occupied  about  the 
arrangements  for  the  wedding  enter- 
tainment,-the  care  of  which  appears, 
in  part  at  least,  to  have  rested  on  her. 
It  is  probable  that  one  of  the  parties 
concerned  in  this  wedding  was  a  rela- 
tive of  hers,  and  that  she  attended  for 
the  sake  of  giving  assistance.  Hence 
she  knew  respecting  the  wine,  and 
was  desirous  that  the  deficiency 
might    be   seasonably   supplied.     To 


5  His  mother  saith  unto  the 
servants.  Whatsoever  he  saith 
unto  you,  do  it. 

6  And  there  were  set  there 
six  water-pots  of  stone,  after  the 
manner  of  the  purifying  of  the 
Jews,  containing  two  or  three 
firkins  apiece. 

7  Jesus  saith  unto  them, 
Fill  the  water-pots  with  water. 
And  they  filled  them  up  to  the 
brim. 

8  And  he  saith  unto  them. 
Draw  out  now,  and  bear  unto 
the  governor  of  the  feast.  And 
they  bare  it. 


her  son  she  looked,  placing  confi- 
dence in  his  power  and  kindness. 
He  was  probably  engaged  in  religious 
conversation,  which  ought  not  to 
have  been  interrupted  ;  and  probably 
as  yet  no  one  of  the  guests  had  dis- 
covered the  lack  of  wine,  and  there 
was  no  need  of  immediate  attention 
to  that  matter.  ||  Mine  hour  is  not 
yet  come ;  the  precise  time  for  me  to 
exert  my  power  has  not  yet  arrived. 
So  long  as  the  wine  was  not  quite  ex- 
hausted, it  was  best  to  defer  his  mi- 
raculous interposition,  so  that,  when 
it  was  afforded,  it  might  be  properly 
acknowledged. 

5.  His  mother  saith  to  the  servants, 
&c.  This  circumstance  shows  that 
the  reply  of  Jesus  to  his  mother  was 
neither  a  harsh  one,  nor  a  denial  of 
the  request  which  was  couched  in 
her  remark.  She  felt  encouraged 
that  he  would  grant  her  request. 

6.  Water-pots  of  stone ;  stone  ves- 
sels for  holding  water.  ||  Tlie  purify- 
ing of  the  Jeics.  The  Jews,  on  ac- 
count of  the  regulations  respecting 
ceremonial  cleanness  and  unclean- 
ness,  had  occasion  for  a  constant  sup- 
ply of  water,  in  readiness  for  wash- 
ing. See  on  Mark  7  :  1 — 4.  ||  Fir- 
kins. The  word  thus  translated 
signifies  a  measure  containing  some- 
what more  than  eight  gallons. 

8.  £ear;  carry.  \\  The  governor  of 
the  feast;  the   person    who    had   the 


144 


JOHN. 


9  When  the  ruler  of  the 
feast  had  tasted  the  water  that 
was  made  wine,  and  knew  not 
whence  it  was,  (but  the  servants 
which  drew  the  water  knew,) 
the  governor  of  the  feast  called 
the  bridegroom, 

10  And  saith  unto  him,  Ev- 
ery man  at  the  beginning  doth 
set  forth  good  wine ;  and  when 
men  have  well  drunk,  then 
that  which   is  worse :  hut  thou 


general  superintendence  of  the  enter- 
tainment, and  who  arranged  the 
guests.  It  was  not  the  master  of  the 
family,  but  a  person  who  was  ap- 
pointed to  take  the  management  on 
such  an  occasion. 

9.  Ruler  of  the  feast ;  the  same  as 
is  called  governor  in  the  preceding 
verse. 

10.  M  the  beginning ;  that  is,  of 
an  entertainment.  ||  When  men  have 
icell  drunk,  &c.  This  remark  was  a 
general  one  in  respect  to  what  usual- 
ly took  place  at  great  entertainments ; 
namely,  that  when  the  guests  had 
used  a  considerable  quantity  of  wine, 
and  had  begun  to  be  affected  by  it, 
then  wine  of  an  inferior  quality  was 
brought  on,  inasmuch  as  the  guests 
would  not  then  so  easily  distinguish 
between  good  wine  and  poor  wine. 
There  is  not  the  slightest  intimation 
that  the  guests  at  this  entertainment 
had  gone  at  all  beyond  the  acknowl- 
edged bounds  of  propriety. 

11.  Manifested  forth  his  glory; 
those  glorious  qualities  which  proved 
him  to  be  the  Messiah.  On  this  oc- 
casion, his  power  and  kindness  were 
signally  displayed ;  and  the  display 
which  he  had  made  of  these  qualities 
would  excite  anticipations  of  other 
methods  by  which  he  would  prove 
himself  the  glorious  being  that  had 
been  expected.  \\  Believed  on  him; 
that  is,  more  firmly.  The  confidence 
which  they  had  reposed  in  him  (see 
1  :  40 — 51)  was  strengthened  by  this 
miracle. 

The  quantity  of  wine  miraculously 


hast  kept  the  good  wine  until 
now. 

11  This  beginning  of  mira- 
cles did  Jesus  in  Cana  of  Gali- 
lee, and  manifested  forth  his 
glory ;  and  his  disciples  believed 
on  him. 

12  After  this  he  went  down 
to  Capernaum,  he,  and  his  moth- 
er, and  his  brethren,  and  his  dis- 
ciples ;  and  they  continued  there 
not  many  days. 


furnished  by  our  Lord  at  this  enter- 
tainment, may  seem  needlessly  large. 
There  were  six  vessels,  each  con- 
taining at  least  as  much  as  sixteen 
gallons.  But  it  must  be  considered, 
that  wedding-festivals  were  prolonged 
sometimes  through  a  whole  week. 
See  Judges  14  :  12.  Besides,  Jesus 
and  his  disciples  were,  perhaps,  in- 
vited after  the  arrangements  had  been 
made,  as  they  had  but  recently  come 
into  Cana.  Our  Lord's  presence  at 
the  entertainment  might  also  have 
been  an  occasion  for  still  further  en- 
larging the  number  of  guests,  and 
perhaps  for  some  persons  remaining 
longer  than  they  had  intended,  or  had 
been  expected,  to  remain.  Hence 
the  wine  which  had  been  procured 
proved  insufficient ;  and  an  opportu- 
nity occurred  for  Jesus  to  show  forth 
both  his  power  and  his  benevolence. 
Though,  according  to  the  custom  of 
the  times,  a  considerable  quantity  of 
wine  was  needed  for  the  remaining 
part  of  the  celebration,  yet  we  can 
easily  believe  that  all  which  our  Lord 
miraculously  furnished  was  not  ac- 
tually used  on  that  occasion.  The 
quantity  left  after  the  celebration, 
would  be  a  very  acceptable  present 
to  the  newly-married  couple,  and 
would  serve  to  illustrate  the  kindness 
of  Jesus.  At  the  same  time,  the 
presence  of  Jesus,  to  say  nothing  of 
the  presence  of  such  men  as  his  dis- 
ciples, would  be  a  sufficient  security 
against  excess  during  the  entertain- 
ment. 

12.  His  brethren.  See  on  Matt.  1  :  25 


CHAPTER  U. 


145 


13  And  the  Jews'  passover 
was  at  hand,  and  Jesus  went  up 
to  Jerusalem, 

14  And  found  in  the  temple 
those  that  sold  oxen,  and  sheep, 
and  doves,  and  the  changers  of 
money,  sitting : 

15  And  when  he  had  made  a 
scourge  of  small  cords,  he  drove 
them  all  out  of  the  temple,  and 
the  sheep,  and  the  oxen  ;  and 
poured  out  the  changers'  money, 
and  overthrew  the  tables  : 


13.  Passover.     See  Matt.  26  :  2. 

14.  Found  in  the  temple,  &c.  See 
on  Matt.  21 :  12. 

\^.  A  scourge  of  small  cords.  Cords, 
or  ropes,  could  easily  be  found  in  the 
place  where  sheep  and  oxen  were 
exposed  for  sale.  No  intimation  is 
given  that  the  Saviour  used  any 
external  violence  in  inducing  the 
traders  to  depart.  He  made  the 
scourge  so  as  to  show  his  earnestness 
and  determination  in  rescuing  the 
temple  from  such  profanation.  Vio- 
lence, probably,  was  not  needed.  The 
traffickers  were  doubtless  conscious 
that  they  were  profaning  the  Lord's 
house,  and  acquiring  unlawful  gain 
by  various  forms  of  extortion,  un- 
der pretence  of  accommodating  the 
people  in  respect  to  the  services  of 
the  temple.  The  mild  dignity  of  Je- 
sus, and  the  fervor  of  his  zeal,  so 
suitable  to  the  times,  would  have  dis- 
armed them,  even  if  any  had  wished 
to  make  resistance  ;  and  the  by-stand- 
ers,  who  had  become  acquainted  with 
the  claims  of  Jesus,  might  have  mani- 
fested 30  cordial  an  approbation  of  his 
proceedings  as  at  once  to  convince 
them  that  compliance  with  the  de- 
mand of  Jesus  was  the  most  expedi- 
ent course  for  them. 

The  account  here  given  by  John 
agrees,  in  several  circumstances,  with 
the  account  of  a  similar  transaction 
given  by  Matthew,  21:  12,  13;  and 
it  has  been  questioned  whether  the 
two  accounts  do  not  relate  to  the 
same  transaction,  John  having  re- 
VOL.    IJ.  13 


16  And  said  unto  them  that 
sold  doves,   Take  these   things 
hence :    make  not  my   Father's 
house    a    house    of    merchan 
dise. 

17  And  his  disciples  remem- 
bered that  it  was  written,  The 
zeal  of  thy  house  hath  eaten  me 
up. 

18  Then  answered  the  Jews, 
and  said  unto  him,  What  sign 
showest  thou  unto  us,  seeing  that 
thou  doest  these  things  1 

lated  it  at  an  early  period  by  way  of 
anticipation.  But  there  are  also  cir- 
cumstances in  the  two  accounts  which 
seem  to  indicate  two  separate  trans- 
actions ;  and  the  accurate  notices  of 
time  furnished  by  John  in  this  part 
of  his  Gospel  (see  vs.  1,  12)  do  not 
agree  with  the  supposition  that  he 
placed  at  the  beginning  of  Jesus's 
public  ministry  an  event  which  oc- 
curred near  the  end  of  it.  It  has  also 
been  suggested  as  worthy  of  distinct 
notice,  that,  both  at  the  commence- 
ment and  at  the  close  of  his  public 
ministrj',  Jesus  in  a  very  special  man- 
ner showed  his  abhorrence  of  the  pre- 
vailing desecration  of  the  temple,  and 
his  zeal  for  the  holy  house. 

17.  That  it  teas  written.  See  Ps. 
69 :  9.  The  saying  there  recorded 
was  strikingly  applicable  to  Jesus 
on  this  occasion.  ||  The  zeal  of  thy 
house ;  zeal  for  thy  house,  for  its 
purity  and  honor.  ||  Hnth  eaten  me 
up ;  hath  preyed  upon  my  spirit.  In 
other  words,  Intense  anxiety  for  the 
honor  of  thy  house  has  taken  pos- 
session of  me ;  so  that  I  am  willing 
to  undergo  any  labors,  and  e.xpose 
myself  to  any  reproach,  if  I  may  re- 
cover thy  house  from  pollution.  The 
fervid  zeal  which  Jesus  felt  for  the  hon- 
or of  his  Father,  when  he  witnessed 
the  abuses  committed  in  the  temple, 
was,  as  it  were,  a  fire  in  his  bones ; 
and  impelled  by  this  holy  zeal,  he 
sought  to  rescue  the  temple  from  iuch 
an  unauthorized  and  unsuitable  use. 

18.  What  sigrt  showest  thou  unto  us, 


14G 


JOHN. 


19  Jesus  answered  ond  said 
unto  them,  Destroy  this  itemple, 
and  in  three  days  I  will  raise 
it  up. 

20  Then  said  the  Jews,  For- 
ty and  six  years  was  this  temple 
in  building,  and  wilt  thou  rear 
it  up  in  three  days? 


&c. }  Avhat  miraculous  token  dost 
thou  exhibit  ?  The  same  spirit  here 
displayed  itself,  which  prompted  the 
demand  in  Matt.  12:  38.  The  act 
which  Jesus  had  performed  was  one 
of  very  serious  import,  and  contained 
in  it  a  profession  of  great  authority 
on  his  part.  The  abuses  which  had 
excited  his  indignation,  had  been  of 
long  standing,  and  had  been  quietly 
permitted  by  the  chief  men  of  the 
nation.  But  Jesus  showed  a  decided 
disapprobation  of  them,  and,  as  one 
clothed  with  authority  from  God,  vin- 
dicated the  divine  honor.  In  support 
of  his  claim  to  such  authority,  some 
demanded  a  miraculous  token. 

19.  Jesus  answered,  &c.  In  re- 
plying to  their  question,  Jesus  availed 
himself  of  certain  figurative  lan- 
guage to  which  they  were  accustom- 
ed, and  by  which  the  human  body,  or 
a  human  person,  was  spoken  of  as  a 
house  or  temple.  Compare  1  Cor.  3  : 
16.  6 :  19.  2  Cor.  5:1.  He  prob- 
ably used  this  manner  of  speaking  in 
order  to  excite  the  attention  of  the 
people.  It  might  have  been  suggest- 
ed by  the  fact  that  he  was  then  stand- 
ing in  the  temple.  Using,  perhaps, 
some  significant  gesture,  such  as 
pointing  to  his  own  person,  or  em- 
ploying a  significant  tone  of  voice,  he 
told  them,  Destroy  this  temple,  &c. 
Ij  In  three  days  I  will  raise  it  up.  Je- 
sus referred  to  his  resurrection  from 
the  dead,  as  an  event  which  would 
furnish  very  special  evidence  of  his 
being  the  o-vk  to  whom,  as  the  Mes- 
siah, such  authority  pertained  as  they 
had  just  witnessed.  The  Saviour  re- 
ferred to  this  same  proof  on  the  occa- 
sion related  in  Matt.  12:  38—40. 
Compare,  too,  Rom.  1 :  4. 

20.    Then  said  the  Jews,  i'irc     The 


21  But  he  spake  of  the  tem- 
ple of  his  body. 

22  When  therefore  he  was 
risen  from  the  dead,  his  disciples 
remembered  that  he  had  said 
this  unto  them :  and  they  be- 
lieved the  scripture,  and  the 
word  which  Jesus  had  said. 


remark  of  Jesus  was  not  apprehended 
by  all  who  were  present.  As  the 
conversation  occurred  in  the  temple, 
some  appear  to  have  understood  him 
as  speaking  of  the  literal  temple. 
Some  of  his  hearers  probably  per- 
ceived that  lie  did  not  mean  to  be 
understood  as  speaking  of  the  real 
temple  ;  but  in  a  mixed  company, 
some  might  have  misapprehended 
him.  Besides,  the  Jews  were  in  the 
habit  of  cavilling  with  the  Saviour ; 
and  some  would  be  very  willing,  in  a 
perverse  way,  and  for  the  sake  of 
prejudicing  the  minds  of  the  common 
people,  to  misrepresent  his  language. 
II  Forty  and  six  years,  &c.  The  tem- 
ple which  was  built  after  the  return 
of  the  people  from  the  Babylonian 
captivity  (see  Ezra  3  :  8—13.  G  :  14, 
15),  had  received  numerous  repairs 
and  additions  at  various  times.  Par- 
ticularly did  Herod  the  Great  distin- 
guish himself  by  renewing  and  deco- 
rating it ;  so  that  he  was  said  to  have 
rebuilt  the  temple.  After  his  death 
this  work  went  on  with  several  inter- 
vals, so  that  a  long  time  was  occupied 
in  laboring  on  the  temple.  It  is  to 
the  time  thus  occupied  that  the  Jews 
referred  in  this  verse.  Herod  is  said 
to  have  commenced  repairing  and 
adorning  the  temple  in  the  eighteenth 
year  of  his  reign,  wliich  is  believed  to 
have  been  sixteen  years  before  the 
birth  of  Christ ;  and  Jesus  was  now 
somewhat  more  than  thirty  years  old. 
These  two  numbers,  sixteen  and  thir- 
ty, make  the  amount  of  forty-six. 

22.  They  believed  the  scripture.  See 
Ps.  16:  10,  11,  compared  with  Acts 
2:  22 — 36.  Previously  to  the  resur- 
rection of  Jesus,  his  disciples  greatly 
misapprehended  the  testimony  of  the 
Scriptures  concerning   the   Messiah; 


CHAPTER  111. 


147 


23  Now,  when  he  was  in  Je- 
rusalem at  the  passover,  in  the 
icdLSi'day ,  many  believed  in  his 
name,  when  they  saw  the  mira- 
cles which  he  did. 

24  But  Jesus  did  not  commit 
himself  unto  them,  because  he 
knew  all  men. 


and  though  Re  repeatedly  told  them 
of  his  expected  death  and  resurrec- 
tion, they  did  not  understand  him. 
See  Mark  9 :  30—32.  Luke  9 :  43— 
45.  But  after  his  resurrection,  they 
perceived  what  he  meant,  and  their 
confidence  in  the  Scriptures  was  con- 
firmed. The  declarations  of  Jesus, 
and  the  facts  concerning  him,  agreed 
with  the  writings  of  the  Old  Testa- 
ment; hence,  the  disciples  trusted 
with  a  firmer  confidence  both  in  the 
Scriptures  and  in  their  Master's  dec- 
larations. 

23.  Ill  the  feast-day.  The  word 
day  was  added  by  the  translators,  as 
is  signified  by  its  being  printed  in 
Italics.  It  is  not  needed ;  for  the 
passover  was  a  festival,  not  of  one 
day's  duration  merely,  but  of  a 
week's  duration.  See  on  Matt.  26  : 
2.  The  expression  during  the  festi- 
val better  conveys  the  idea  of  the 
evangelist,  jj  In  his  name;  in  him. 
See  1 :  12. 

24.  Commit  himself  unto  them; 
trust  himself  to  them,  put  himself  in 
their  power.  As  an  illustration  of  his 
not  trusting  himself  to  the  people  who 
were  filled  with  admiration  at  his  mir- 
acles, see  6:15.  The  reason  of  his  not 
putting  himself  in  the  power  of  the 
people  is  stated  by  this  evangelist  to 
have  been,  his  intimate  knowledge  of 
the  human  character.  John  had  a  most 
exalted  opinion  of  his  Lord.  In  look- 
ing back  on  the  conduct  of  Jesus,  he 
was  struck  with  admiration  at  the  wis- 
dom which  that  conduct  displayed,  and 
he  recognized  in  it  a  knowledge  of 
man  which  elevated  Jesus  immensely 
above  all  human  beings  that  had  ever 
claimed  the  respect  and  obedience  of 
men.     The  statement  of  John  in  vs. 


25  And  needed  not  that  any 
should  testify  of  maiie:  for  he 
knew  what  was  in  man. 

CHAPTER  m. 

rriHERE  was  a  man  of  the 
-■-  Pharisees  named  Nicode- 
mus,  a  ruler  of  the  Jews : 

24,  25,  is  best  accounted  for  by  refer- 
ring to  Rev.  2  :  23.  Jesus  knew  fully 
the  plan  which  he  came  to  accom- 
plish, both  in  its  ultimate  result,  and 
in  all  its  details.  He  knew  how 
grossly  misapprehended  by  the  people 
was  this  plan,  and  yet  how  deter- 
mined and  ardent  the  people  might 
become  in  endeavoring  to  effect  their 
own  views  of  what  the  Messiah 
should  attempt.  The  utmost  circum- 
spection on  his  part  was  needed. 
Caution  was  extremely  requisite  in 
meeting  the  ignorance  and  ill-will 
even  of  the  principal  men,  as  well  as 
the  headlong  rashness  by  which  the 
multitude  were  ready  to  distinguish 
themselves  in  carrying  into  effect 
their  views  of  a  temporal  Messiah, 
who  should  rescue  the  nation  from 
the  Roman  yoke,  and  exalt  them  to 
the  summit  of  power. 

Suggestion,  But  let  us  not  fail 
to  APPLY  TO  OURSELVES  the  closing 
thoughts  of  this  chapter.  Jesus 
knows  what  is  in  man.  How  suita- 
ble, then,  to  be  our  Saviour !  He 
knows  our  ignorance,  and  all  our  lia- 
bility to  error  and  sin.  At  the  same 
time,  he  looks  on  us  with  the  most 
tender  compassion,  and  is  accomplish- 
ing for  his  followers  a  plan,  the  re- 
sults of  which,  however  feeble  and 
however  erroneous  may  be  our  views 
of  it,  will  far  exceed  what  eye  hath 
seen  or  heart  conceived.  To  his  wis- 
dom, love,  and  power,  let  us  heartily 
and  entirely  yield  up  ourselves. 

CHAPTER  HI. 

1.  A  ruler  of  the  Jeics  ;  a  principal 
man  among  the  Jews,  a  member,  also, 
of  the  Sanhedrim.  Compare  7  :  45, 50. 


148 


JOHN. 


2  The  same  came  to  Jesus  by 
night,  and  said  unto  him,  Rabbi, 
we  know  that  thou  art  a  teacher 
come  from  God  :  for  no  man  can 
do  these  miraclesthatthou  doest, 
except  God  be  with  him. 


2.  By  night.  The  circumstance 
of  his  coming  by  night  is  sometimes 
ascribed  to  a  desire  for  concealment, 
and  to  an  unwilUngness  to  be  known 
as  having  conferred  with  Jesus. 
Other  reasons,  also,  can  be  supposed 
for  his  selecting  the  night.  Perhaps 
he  desired  a  long  and  uninterrupted 
conversation  with  Jesus,  and  his  own 
employments  might  not  have  allowed 
him  time  during  the  day.  He  might 
also  have  observed  that  Jesus  was 
much  occupied  every  day  among  the 
people.  Thus  the  night  might  have 
been,  for  the  best  reasons,  the  most 
favorable  time.  On  two  other  occa- 
sions, Nicodemus  publicly  showed 
himself  well-disposed  towards  Jesus. 
See  7  :  50—52.  19 :  39.  ||  Rabbi ;  the 
usual  term  of  respectful  address 
among  the  Jews,  in  our  Lord's  time, 
to  those  who  had  gone  through  a 
course  of  literary  and  religious  train- 
ing, and  who  were  therefore  consid- 
ered as  learned,  and  able  to  teach,  in 
religious  matters.  It  was  also  ap- 
plied, as  in  the  present  instance,  by 
courtesy,  to  any  one  who  actually 
proved  himself  capable  of  being  a 
teacher.     See  1 :  3d. 

3.  Verily,  verily.  See  on  1 :  51. 
IMm^/n,'  literally,  anyone,  whether 
Jew  or  Gentile.  ||  Born  again.  This 
expression  was  figuratively  employed 
m  reference  to  any  great  changes  that 
had  taken  place  in  a  person's  charac- 
ter or  condition.  It  was  equivalent 
to  the  expression  become  a  neio  man. 
Thus,  when  a  Gentile  became  a  pros- 
elyte to  the  Jewish  religion,  it  was 
customary  to  speak  of  him  as  having 
been  born  anew,  that  is,  having  be- 
come a  new  man,  and  entered  into  a 
new  state  of  things  ||  See.  This 
word  has  sometimes  the  meaning  to 
enjoy.  Compare  I  Pet.  3:10.  ||  The 
kingdom  of  God  ;  the  divine   reign, 


3  Jesus  answered  and  said 
unto  him,  Verily,  verily,  I  say 
unto  thee,  Except  a  man  be  born 
again,  he  cannot  see  the  king- 
dom of  God. 


the  privileges  and  blessings  of  the 
Messiah's  dispensation.  See  Matt. 
3:2.  The  assertion,  then,  of  the 
Saviour  was,  that  no  man,  whether 
Jew  or  Gentile,  can  enjoy  the  bless- 
ings of  the  Messiah's  administration 
without  having  experienced  a  thor- 
ough change  in  character  and  state. 
The  Messiah's  administration  is  here 
regarded  in  all  its  extent,  commenced 
and  carried  forward  on  earth,  com- 
pleted in  heaven. 

This  remark  of  our  Lord's  appears 
to  be  abrupt,  and  not  to  be  properly 
an  answer  to  what  Nicodemus  had 
said ;  but  it  is  probable  that  only  tiie 
chief  topics  of  the  conversation  are 
preserved  by  the  evangelist,  and  that 
we  are  here  furnished  with  a  speci- 
men of  the  manner  in  which  Jesus 
unfolded  the  great  truths  of  his  re- 
ligion to  a  serious  inquirer.  John  the 
Baptist  had  already  attracted  much 
attention  as  the  professed  forerunner 
of  the  Messiah.  Another  person  had 
now  arisen,  and  was  exciting  very 
general  regard  by  claiming  actually 
to  be  the  Messiah,  and  by  extensively 
inculcating  his  own  views  as  a  teach- 
er. Nicodemus  wished  to  make  in- 
quiries, particularly  as  things  were 
proceeding  in  a  manner  so  different 
trom  the  ordinary  expectations  of  the 
Jews.  To  Jesus,  then,  as  being  the 
new  leader,  he  repaired,  in  order  to 
ascertain  what  were  his  views  re- 
specting the  Messiah's  dispensation, 
and  what  was  his  object.  He  appears 
to  have  gone  in  a  serious  and  candid 
frame  of  mind,  as  though  he  was  iu 
some  perplexity,  unable  to  account 
for  the  new  proceedings,  and  yet  de- 
sirous, if  he  was  in  error,  to  be  in- 
structed. To  questions  which  he 
would,  in  this  state  of  mind,  propose, 
the  remark  of  Jesus  in  the  third  verse 
might  be  a  very  natural  reply. 


CHAPTER  Ul. 


149 


4  Nicodemus  saith  unto  him, 
How  can  a  man  be  born  when 
he   is  old?     can  he   enter   the 


4.  How  can  a  ttian,  &c.  A  new 
and  surprising  thouglit  had  been  pre- 
sented to  Nicodemus.  He  had  not 
been  in  the  habit  of  thinking  that  eve- 
ry one,  in  order  to  enjoy  the  blessings 
of  the  Messiah's  reign,  must  become 
a  new  man.  He  had  regarded  this 
reign  as  liaving  special  reference  to 
the  Jewish  nation,  as  intended  to  res- 
cue the  Jews  from  their  civil  degra- 
dation, to  exalt  them  to  the  summit 
of  power,  to  reform  the  abuses  which 
had  crept  into  their  religious  state, 
and  to  spread  their  religion  over  the 
world,  and  in  this  way  to  confer 
blessings  on  those  who  were  not  na- 
tive Jews.  The  effect  of  the  Mes- 
siah's reign  would  be,  as  he  supposed, 
to  purify  and  extend  the  Jewish  re- 
ligion, and  make  other  nations  Jews. 
However  plain,  then,  it  might  be  to 
Ills  mind  that  a  Gentile  must  undergo 
some  great  change  in  order  to  en- 
joy the  blessings  of  the  Messiah's 
reign,  it  was  utterly  surprising  to  him 
that  Jews  as  well  as  Gentiles,  that 
every  one,  in  short,  must  be  born 
anew  in  order  to  enjoy  those  bless- 
ings. So  utterly  distant  was  this 
thought  from  his  usual  way  of  view- 
ing the  subject,  that  he  might  have 
considered  himself  as  not  understand- 
mg  Jesus  ;  and,  in  his  surprise,  he 
asked  a  question  which  was  fitted  to 
draw  forth  an  explanation  of  tke  kind 
vf  new  birt/i  which  Jesus  affirmed  to 
be  necessary. 

5.  Jesus  answered.  Jesus  at  once 
explained,  that  he  meant  no  such  birth 
as  would  have  reference  to  men's 
earthly  condition,  or  to  their  mode  of 
existence  in  this  world.  He  referred 
to  a  spiritual  change,  a  change  in  the 
soul,  —  a  change  to  be  effected  not  by 
man,  but  by  the  Spirit  of  God,  and 
adapted  throughout  to  the  true  nature 
of  the  Messiah's  reign.  This  reign 
was  to  be  the  reign  of  God  in  a  man's 
heart,  so  that  he  would  be  a  subject, 
in  heart,  of  the  Messiah,  prepared  to 
enjoy  the   spiritual  blessings  of  the 


second  time    into   his  mother's 
womb,  and  be  born? 

5   Jesus     answered,     Verily, 


Messiah's  administration,  both  in  time 
and  in  eternity.  If  God  is  reigning 
in  a  man's  heart,  that  man  is  truly 
pious,  is  actuated  by  the  principles 
which  constitute  the  character  of 
heaven ;  and  he  is  therefore  entitled 
to  the  spiritual  and  heavenly  blessings 
which  the  Messiah  bestows.  |j  Bom 
of  icaler.  Tliis  expression  has  been 
regarded  by  numerous  writers,  both 
ancient  and  modern,  as  referring  to 
baptism.  In  very  early  times,  the 
opinion  was  defended,  from  this  view 
of  the  passage,  that  baptism  is  essen- 
tial to  salvation ;  and  this  erroneous 
opinion  had  much  to  do  with  the  es- 
tablishing of  infunt  baptism.  Some 
have  also  supposed  that  our  Lord 
meant  to  represent  baptism  as  a  sign 
and  seal  of  regeneration,  or  as  an 
outward  token  and  confirmation  of 
inward  grace.  The  opinion  has  also 
been  extensively  entertained  that  our 
Lord  was  speaking  of  his  visible,  as 
well  as  of  his  invisible  kingdom  ;  and 
that,  in  respect  to  its  outward  form, 
its  visible  constitution,  he  here  taught 
that  no  one  could  be  an  acknowledged 
subject  of  his  government,  or,  in  other 
words,  a  member  of  the  visible  church, 
without  being  baptized  ;  and  that  in 
the  subsequent  expression — horn  of 
the  Spirit — he  also  explicitl}'^  declared 
that  a  spiritual,  inward  change  is 
necessary  in  order  for  a  man  to  be- 
long to  the  invisible  kingdom  of  God ; 
that  is,  to  be  a  true  subject  of  that 
kingdom,  and  to  become  prepared  for 
the  bliss  of  heaven.  Our  Lord  has 
thus  been  understood  as  showing  v\'hat 
is  necessary  in  order  to  become,  and 
to  he  outwardly  acknoicledged,  a  sub- 
ject of  the  Messiah ;  and  as  thus 
showing  the  entire  requisition  made 
of  men,  and  the  completeness  both  as 
to  character  and  to  outward  condi- 
tion, which  properly  pertains  to  a 
subject  of  the  heavenly  reign.  In 
sustaining  this  view,  reference  is  had 
to  the  Gospel  of  Mark,  16  :  16,  He 
that  helieveth  and  is  baptized  shall  be 


isd 


JOHN. 


verily,  I  say  unto  thee,  Except  a 
man  be  born  of  water,   and   of 


saved  ;  and  to  the  Epistle  to  the  Ro- 
mans, JO  :  9,  10,  If  thou  shall  confess 
with  thy  mouth  the  Lord  Jesus,  and 
shalt  believe  in  thine  heart,  that  God 
hath  raised  him  from  the  dead,  thou 
shalt  be  saved.  For  with  the  heart 
man  believeth  unto  righteousness ; 
and  with  the  mouth  confession  is  made 
unto  salvation.  In  these  passages, 
both  the  outward  profession  of  faith 
and  the  inward  possession  are  insisted 
on.  And  it  is  doubtless  true,  that 
outward  profession,  and  therefore 
baptism,  by  means  of  which  the  pro- 
fession was  made  in  primitive  times, 
may  in  some  circumstances  be  a  sat- 
isfactory test  of  love  to  Christ ;  and 
therefore,  if,  in  those  circumstances,  a 
person  be  unwilling  to  be  baptized 
and  to  profess  subjection  to  the  Lord 
Jesus,  he  gives  decided  indication 
that  his  heart  is  not  thoroughly  right 
in  the  sight  of  God.  Such  a  view  is 
not  a  positive  declaration  that  baptism 
is  essential  to  salvation  ;  yet  it  gives 
to  baptism  and  outward  profession  a 
prominence,  which  does  not  well 
agree  with  the  fact  that,  throughout 
this  conversation  with  Nicodemus,  our 
Lord  does  not,  in  any  other  plirase, 
convey  the  most  distant  allusion  to 
the  necessity  of  taking  a  decided 
stand  as  an  avowed  subject  of  his 
reign.  On  other  occasions,  he  dis- 
tinctly showed  the  necessity  of  pub- 
licly avowing  attachment  to  him, 
and  of  submitting  to  whatever  seli- 
denial  might  be  the  consequence. 
See  Matt.  ]0  :  32,  33.  But  here,  his 
instructions  are  preeminently  spirit- 
ual, exhibiting  the  essential  traits  of 
his  dispensation. 

This  much-controverted  phrase  — 
born  of  icater  —  admits  of  a  simple 
and  easy  explanation,  when  brought 
into  comparison  with  a  similar  phrase 
used  by  this  evangelist  in  1  :  13, 
namely,  born  of  blood.  By  this  latter 
phrase,  nutvral  birth  is  meant.  The 
existence  of  man  in  this  world  by 
natural  birth,  with  all  his  sinful  pro- 
pensities, is  here  traced  to  the  ele- 


the  Spirit,  he  cannot  enter  into 
the  kingdom  of  God. 


ment  mentioned,  as  an  originating 
cause.  Now,  in  the  expression 
bor7i  of  loater,  a  different  element 
is  brought  to  view,  as  the  originating 
cause  of  a  new  birth  to  a  spiritual, 
holy  existence.  This  element,  icater j 
was  the  usual  emblem  and  means  of 
purity.  While,  then,  to  be  born  of 
blood  means  to  be  horn  a  hximan 
being,  with  all  the  corrupt  propensities 
of  human  nature,  to  be  born  of  loater 
means  to  commence  a  holy  existence 
originated  from  a  pure  and  holy  source 
This  view  presents  a  suitable  reply 
to  the  question  of  JSicodemus  in 
the  preceding  verse.  For  to  be  born 
from  the  icomb  (v.  6),  in  the  or- 
dinary course  of  nature,  is  another 
mode  of  saying,  to  be  born  of  blood 
and  of  the  wiU,  of  the  flesh  (1  :  13). 
Now,  in  order  to  convey  to  Nicode- 
mus a  just  view  of  this  new  birth, 
our  Lord,  in  replying  to  the  question 
whether  a  second  natural  birth,  a  be- 
ing born  of  blood  and  of  the  flesh,  was 
meant,  declared,  A  man,  in  order  to 
enter  into  the  kingdom  of  God,  must 
be  born  again,  not  of  blood  and  of  the 
flesh,  but  of  icater  and  of  the  Spirit; 
that  is,  he  must  experience,  not  a  nat- 
ural birth,  but  a  spiritual  one  ;  a  birth, 
originating  not  from  an  element  of 
impurity,  but  from  a  pure  source. 
ff'ater  appears  to  have  been  here 
mentioned  by  our  Saviour  as  indica- 
ting a  pure  source  of  a  new  spiritual 
life  in  man.  He  immediately  adds 
an  expression  of  similar  import,  men- 
tioning, in  plain  language,  the  author 
of  this  new  birth.  ||  Jlndofthe  Spirit. 
The  Vvhole  phrase  born  of  water 
and  of  the  Spirit  may  signify  a  J 
spiritual  birth  effected  by  a  divine  ■ 
agent,  just  as  the  phrase  bnrn  of 
blood  and  of  the  flesh  signifies  nat- 
ural birth  effected  by  a  human 
agent.  The  change  in  the  heart 
towards  God  is  effected  b}'  the  Holy 
Spirit.  Being  born  of  the  Spirit 
is  the  same  as  is  called,  in  1:13,  be- 
ing born  of  God.  It  is  a  becoming 
possessed  of  a  new  spiritual  life  by 


CHAPTER  HI. 


151 


That  which  is  born  of  the       7  Marvel  not  that  I  said  unto 

thee,   Ye  must  be  born  again. 
8   Tlie   wind   bloweth  where 


6 

flesli,  is  flesh  ;  and  that  which  is 
born  of  the  Spirit,  is  spirit. 


the  influences  of  the  Holy  Spirit  on 
the  soul  ;  a  change  of  the  inner 
•man,  or  the  soul,  in  regard  to  spir- 
itual matters,  so  that  the  person  be- 
comes a  child  of  God,  similar  to  him 
in  disposition  and  holy  principles. 
II  Enter  into  the  kingdom  of  God  ; 
be  admitted  among  the  subjects  of 
this  reign,  so  as  to  enjoy  its  bless- 
ings. 

6.  Jesus  next  proceeded  to  show 
why,  in  order  to  enjoy  the  privileges 
of  the  divine  reign,  it  was  necessary 
to  become  a  new  man.  The  reign  of 
the  Messiah-  was  to  be  a  spiritual 
reign,  establishing  holiness  in  the 
hearts  of  men,  and  preparing  them 
for  the  holy  services  and  enjoyments 
of  heaven.  Plence,  if  men  are,  by 
their  natural  birth,  not  holy,  it  is 
necessary  that  by  another,  a  spiritual 
birth,  they  should  receive  a  principle 
of  holy  love  to  God.  If  their  natural 
birth  has  not  secured  to  them  spiritual 
life,  this  spiritual  life  must  be  be- 
stowed by  some  spiritual  agent. 
They  must  be  born  of  God,  as  well 
as  of  men.  That  which  is  born  of  the 
flesh,  is  flesh.  The  word  flesh  is  used 
in  Scripture  with  various  senses. 
Our  Lord  here  availed  himself  of  the 
twofold  signification  of  the  word  by 
which  it  is  used  to  express  humun  na- 
ture or  (I  human  being,  and  the  sinful- 
ness which  human  beings  exhibit, 
and  which  is  so  congenial  to  them. 
The  noun  flesh,  here  repeated,  is  also 
used  instead  of  the  adjective  fleshly, 
as  being  a  more  vivid  manner  of 
speaking.  The  meaning  may  be  thus 
expressed :  That  which  is  born  of 
mere  human  nature  is  destitute  of 
holiness,  is  sinful.  That  is,  Man, 
viewed  solely  as  the  offspring  of  his 
earthly  parents,  is  a  sinner.  Hence 
he  is  not  prepared  for  the  spiritual 
services  and  blessings  of  the  Messi- 
ah's reign.  ]|  That  which  is  born  of 
the  Spirit,  is  spirit.  The  word  spirit 
is  also  used  in  a  variety  of  senses ; 
and  our  Lord   availed   himself  of  a 


twofold  signification  of  it.  Being  the 
contrast  of  Jfes/t,  it  here  signifies  the 
divine  nature,  or  Him  tcho  possesses 
the  divine  nature  —  God.  It  also  ex- 
presses that  holiness  which  is  essential 
to  the  divine  nature.  The  noun  spirit 
is,  in  the  second  place  of  its  being 
used,  employed  instead  of  the  adjec- 
tive spiritual ;  that  is,  like  God,  holy. 
The  idea  is,  That  which  results  froiii 
God's  influence  is  holy.  That  is, 
Man  is  holy  only  in  consequence  of 
God's  influence  on  his  soul.  Hence 
he  can  be  fit  for  the  services  and  priv- 
ileges appropriate  to  the  Messiah's 
reign  only  by  the  Holy  Spirit's  renew- 
ing his  moral  nature,  making  him  new 
in  respect  to  his  disposition  towarda 
God.  Man,  by  his  natural  birth,  has 
not  those  moral  qualities  which  are 
necessary  to  a  subject  of  the  Messiah 
both  here  and  hereafter;  in  order  to 
possess  those  qualities,  he  needs  a 
spiritual  birth,  resulting  from  the  in- 
fluence of  the  Holy  Spirit. 

What  a  startling  truth  must  this 
have  been  to  Nicodemus ;  to  any  Jew, 
indeed,  who  had  been  relying  on  de- 
scent from  Abraham,  on  circumcision, 
and  other  external  ceremonies,  as  the 
QUALIFICATION  for  a  subject  of  the 
Messiah ! 

7.  Marvel  not ;  wonder  not.  Nico- 
demus had,  in  v.  4,  expressed  surprise 

'at  the  Saviour's  declaration,  as  bring- 
ing to  view  something  which  he  could 
not  comprehend,  and  v\  hich  was  quite 
unexpected.  Jesus  proceeded  to  show 
him,  that  however  surprising  the  dec- 
laration, yet  its  truth  ought  not,  on 
that  account,  to  be  doubted  ;  for  there 
are  operations  in  divine  providence 
which  cannot  be  explained  by  man, 
but  the  reality  of  which  is  obvious  to 
the  senses  ;  'for  instance,  the  blow- 
ing of  the  wind. 

8.  IVhere  it  listeth  ;  where  it  pleases  ; 
that  is,  so  far  as  man  is  concerned. 
The  wind  obeys  not  man's  dictates, 
and  Ave  cannot  fully  explain  its  op- 
eration.     Yet  it  blows;  we  hear  its 


152 


JOHN 


it  listeth,  and  thou  hearest  the 
sound  thereof,  but  canst  not  tell 
whence  it  cometh,  and  whither 
it  goeth :  so  is  every  one  that  is 
born  of  the  Spirit. 

9  Nicodemus  answered  and 
said  unto  him,  How  can  these 
things  be? 

10  Jesus  answered  and  said 


sound,  we  see  its  effects.  Certainly, 
then,  other  things,  things  having  re- 
spect to  our  souls,  may  occur  above 
our  ability  to  comprehend  and  ex- 
plain ;  and  the  reality  of  an  influence 
on  the  soul  may  be  discerned  by  its 
etiects  on  a  man's  character.  An 
illustration  from  the  blowing  of  the 
wind  was  a  very  natural  one,  as  the 
same  word,  in  the  original  language, 
means  both  wind  and  spirit.  ||  So  is 
every  one  that  is  horn  of  the  Spirit. 
That  is.  He  is  really  renewed  in 
his  soul  by  the  Holy  Spirit,  and  this 
renewal  will  be  manifested  by  its 
effects,  though  you  are  unable  to 
perceive  the  manner  in  which  the 
new  spiritual  creation  has  been  ef- 
fected. 

10.  A  master  of  Israel;  properly, 
a  teacher  of  Israel.  Our  Lord  may 
be  regarded  as  saying,  Every  Jew, 
from  the  information  in  his  Scriptures, 
ought  to  know  that  men  must  be 
born  of  the  Spirit  in  order  to  enjoy 
the  blessings  of  the  divine  reign ; 
and  certainly  a  teacher  of  Jews  ought 
to  know  this  truth.  There  are  ?xe- 
quent  expressions  in  the  Old  Testa- 
ment, and  those  relating  to  Jews, 
very  similar  to  the  great  truth  which 
Jesus  was  enforcing ;  and  Nicodemus 
ought  to  have  been  acquainted  with 
the  sentiment  contained  in  such  lan- 
guage. See  Ezek.  11 :  19,  20.  36  : 
26,  27.  Compare,  too,  Ps.  51 :  6,  10, 
17.  We  can  scarcely  suppose  that 
Nicodemus  was  ignorant  of  such  pas- 
sages. He  had,  however,  failed  right- 
ly to  understand  them ;  and  having 
been  educated  in  the  belief  that  the 
Jews^as  such,  were  a  holy  people,  the 
children  of  God,  he  never  before, 
probably,  had  thought  that  a  ieyv,  of 


unto  him,  Art  thou  a  master  of 
Israel,  and  knowest  not  these 
things  1 

11  Verily,  verily,  I  say  unto 
thee,  We  speak  that  we  do 
know,  and  testify  that  we  have 
seen;  and  ye  receive  not  our 
witness. 

12  If  I  have  told  you  earthly 


external  probity,  might  be  destitute 
of  true  holiness.  His  religious  views, 
like  those  of  his  countrymen,  were 
gross.  Such  was  the  influence  of  the 
views  to  which  he  was  accustomed, 
that  he  had  not  discerned  the  right 
bearing  of  such  passages.  He  had 
read  them,  but  had  not  perceived 
their  import.  His  mind  had  been 
preoccupied  with  other  views  of  re- 
ligion; just  as,  at  the  present  day, 
many  a  person  who  has  habitually 
read  the  Scriptures,  begins  to  see, 
when  some  new  light.has  darted  into 
his  mind,  that  he  has  often  read  as 
though  he  read  not;  that  he  has 
entirely  misapprehended  the  proper 
and  the  full  force  of  some  of  the  most 
familiar  portions  of  the  Scriptures. 
And  are  there  not  ministers  and 
priests,  nominally  Christian,  who,  if  a 
teacher  from  heaven  should  fasten  in 
their  minds  the  truth  that  they  need 
to  be  born  again,  would  be  as  much 
overtaken  by  surprise  as  was  Nicode- 
mus, and  make  almost  as  strange  in- 
quiries as  he  did  .'' 

11.  That  we  do  know  —  that  ice 
have  seen.  The  word  that  is  here 
equivalent  to  ichat,  that  which.  The 
idea  of  the  verse  is,  I  declare  to  you 
what  I  see  and  know  to  be  true. 

12.  Earthly  things.  Such  things 
are  those  which  belong  to  this  earth, 
and  are  therefore  subject  to  every 
one's  observation.  Hence  the  term 
is  used  in  reference  to  things  that 
are  plain  and  easy  to  be  under- 
stood. The  Saviour  had  been  insist- 
ing on  the  necessity  of  a  spiritual 
change  in  men  in  order  that  they 
mi^ht  become  his  followers,  and  par- 
ticipate in  the  blessings  of  his  admin- 
istration.    The    truth    that    such    a 


CHAPTER  IIL 


153 


tnings,  and  ye  believe  not,  how 
shall  ye  believe  if  I  tell  you  of 
heavenly  things? 

13  And  no  man  hath  ascended 
up  to  heaven,  but  he  that  came 
down  from  heaven,  even  the  Son 
of  man  which  is  in  heaven. 


change  is  necessary,  he  here  speaks 
of  as  a  very  obvious  one  —  one  that 
every  man  might  be  expected  to  ad- 
mit as  a  first  principle.  ||  Heavenly 
things.  Tliese  are  things  pertaining 
to  heaven,  above  the  reach  of  men, 
and  consequently  attended  with  diffi- 
culty to  persons  on  earth,  and  needing 
revelation  and  explanation.  The  term 
heuvenhj  then  means  elevated,  difficult, 
beyond  the  ordinary  range  of  mens 
thoughts.  The  Saviour  thus  intima- 
ted to  Nicodemusjlhat  he  vi^as  about  to 
introduce  sublimer  topics,  and  that  he 
had  instructions  of  a  more  elevated 
and  difficult  character  to  communi- 
cate. But,  if  Nicodemus  could  not 
receive  those  obvious  truths  which 
he  had  just  declared,  the  heavenly 
themes  on  which  he  wished  to  expa- 
tiate, would  be  entirely  beyond  his 
reach. 

13.  Respecting  these  more  elevated 
topics,  no  one  but  Jesus  himself,  the 
Messiah,  whose  abode  had  been  in 
heaven,  and  who  was  therefore  inti- 
mately acquainted  with  God's  designs, 
was  adequate  to  give  instruction. 
JVo  mail  hath  ascended  up  to  heaven. 
By  referring  to  Deut.  30  :  11—14,  it 
will  appear  that  subjects  which  were 
involved  in  difficulty  were  spoken 
of  as  being  afar  off,  in  heaven, 
out  of  human  sight ;  so  that  be- 
fore a  person  could  give  instruction 
respecting  them,  he  must  ascend  to 
heaven  and  acquire  information. 
Compare,  also.  Pro  v.  30  :  4.  To  ascend 
up  to  heaven,  then,  means,  to  possess 
superior  knowledge,  and  to  be  able  to 
give  instruction  on  subjects  encom- 
passed with  difficulty ;  to  be  able  to 
teach  respecting  heavenly,  sublime 
topics  II  The  Sjn  of  man.  See  1  : 
51.  \i^  Which  is  in  heaven.  The  word 
here  rendered  is  has  also  the  signifi- 


14  And  as  Moses  lifted  up 
the  serpent  in  the  wilderness, 
even  so  must  the  Son  of  man  be 
lifted  up  : 

15  That  whosoever  believeth 
in  him  should  not  perish,  but 
have  eternal  life. 


cation  of  a  past  tense,  and  should 
here  be  translated  has  been  ;  He  who 
has  been  in  heaven,  but  who  has  noio 
come  dozen  from  heaven,  he  it  is,  and 
he  only,  that  is  adequate  to  instruct 
on  the  more  elevated  topics  yet  to 
be  developed  in  the  Messiah's  re- 
ligion. 

The  Saviour  then  proceeded,  as 
appears  by  the  following  verses,  to 
unfold  several  of  the  great  tx'uths  of 
his  religion. 

14.  Js  Moses  lifted  up;  raised  on 
high.  See  Num.  21  :  6—9.  \\  So  must 
the  Son  of  man  be  lifted  up.  By  re- 
ferring to  8  :  2S.  12:  82,  34,  it  will  be 
seen  that  this  expression  was  after- 
wards used  by  our  Lord  with  refer- 
ence to  his  death,  and  that  it  was  so 
understood  by  the  people.  To  his 
death  our  Lord,  doubtless,  referred  in 
speaking  to  Nicodemus.  But  the 
language  was  such,  and  the  allusion 
to  the  brazen  serpent  such,  that  per- 
haps Nicodemus  would  draw  from 
this  remark  only  the  sentiment  that 
the  Messiah  would  be  set  forth  as 
a  means  of  spiritual  benefit,  and  as 
the  object  in  which  men  should  place 
their  confidence.  Still,  even  if  the 
thought  of  being  lifted  up  in  a 
suiFering  and  dying  condition,  as 
the  Saviour  of  men,  was  not  at 
once  apprehended  by  Nicodemus,  the 
terms  employed  were  such  as  would 
inevitably  give  a  new  turn  to  the 
thoughts  of  Nicodemus,  and  would 
insensibly  prepare  him  for  the  fuller 
disclosures  which  were  afterwards 
to  be  made.  Thus  the  thought  of 
the  Messiah's  suffi^ring  and  dying 
for  the  benefit  of  men  was,  at  least 
obscurely,  held  up  before  Nicodemus 

15.  There  was  a  striking  resem 
blance  between  the  occasion  for  the 
elevating  of  the  brazm  serpent,  the 


154 


JOHN. 


16  For  God  so  loved  the 
world,  that  he  gave  his  only-be- 
gotten Son,  that  whosoever  be- 
lieveth  in  him,  should  not  perish, 
but  have  everlasting  life. 

17  For  God  sent  not  his  Son 
into  the  world  to  condemn  the 
world,  but  that  the  world  through 
him  might  be  saved. 

18  He  that  believeth  on  him, 
is  not  condemned  :  but  he  that 


result  of  its  being  elevated,  the  dispo- 
sition necessary  on  the  part  of  the 
distressed  Israelites  to  receive  the 
benefit  proposed,  and  the  occasion  for 
the  Messiah's  being  crucified,  the  re- 
sult of  his  being  crucified,  the  dispo- 
sition necessary  in  order  to  receive 
the  benefit  proposed.  The  world  was 
regarded  as  being  in  a  sinful  and 
miserable  condition ;  eternal  life  was 
to  result  from  the  Messiah's  suffer- 
ings ;  believing  in  the  Messiah  was 
required  in  order  to  enjoy  the  bless- 
..ngs  which  he  came  to  bestow.  In 
addition  to  these  thoughts,  the  Messi- 
ah's blessings  were  not  to  be  restricted 
to  one  people ;  they  were  to  be  en- 
joyed by  all,  whether  Jews  or  Gen- 
tiles, who  should  believe  in  him. 
Thus  the  Saviour  led  Nicodemus  to 
the  view  of  a  spiritual  salvation,  to  be 
enjoyed,  not  in  consequence  of  any 
national  distinctions,  but  in  connec- 
tion with  trusting  in  him  as  the  only 
appointed  medium  of  eternal  life. 

16.  So  loved;  so  great  was  the 
compassion.  ||  The  world ;  not  mere- 
ly the  Jewish  nation,  but  the  human 
race.  This  thought  it  was  necessary 
to  present  with  great  clearness  before 
the  mind  of  Nicodemus.  For  the 
Jews  cherislied  the  opinion  that  the 
Messiah  would  inflict  miseries  on  all 
other  nations,  and  that  the  only  way  in 
which  other  nations  would  be  blessed, 
would  be  by  their  becoming  Jews. 
(J  His  onhj-hegotten  Son.  This  phrase 
is  used  as  expressing  the  unspeakable 
dignity  of  the  Saviour  (see  on  1:  14) 
and  the  unspeakable  affection  of  God 
(or  him.    Such  dignity  and  such  affec- 


believeth  not,  is  condemned  al 
ready,  because  he  hath  not  be- 
lieved in  the  name  of  the  only- 
begotten  Son  of  God. 

19  And  this  is  the  condem- 
nation, that  light  is  come  into 
the  world,  and  men  loved  dark- 
ness rather  than  light,  because 
their  deeds  were  evil. 

20  For  every  one  that  doeth 
evil    hateth    the    light,    neither 


tion  show  how  unspeakable  was  the 
compassion  of  God  for  a  guilty  world. 
What  disclosures  were  now  open- 
ing on  the  mind  of  Nicodemus  !  How 
different  the  design  of  God  in  send- 
ing the  Messiah  from  what  he  had 
been  in  the  habit  of  supposing  !  What 
a  different  reign  from  what  he  had 
been  anticipating  ! 

17.  To  condemn  the  world.  The 
Jews  supposed  that  great  miseries 
would  be  inflicted  on  the  Gentile 
world  by  the  Messiah.  On  the  con- 
trary, the  design  of  God  in  respect  to 
the  human  race  was  of  a  most  benevo- 
lent character,  having  regard  to  their 
salvation. 

18.  He  that  believeth,  &c.  Faith 
in  the  Messiah  as  the  unspeakably 
glorious  Son  of  God,  is  the  great 
requisite  for  enjoying  his  blessings. 
It  is  not  the  fact  of  being  a  Jew,  that 
secures  salvation ;  but  it  is  the  fact 
of  believing  in  the  Messiah,  and  obey- 
ing him.  Declining  to  receive  the 
Messiah  in  an  obedient  spirit  —  this 
will  expose  to  condemnation  both 
Gentiles  and  Jews.  Thus,  inward 
piety  was  enforced  as  necessary ;  a 
spirit  of  love,  trust,  and  obedience. 

19.  The  condemnation;  the  cause 
of  condemnation.  ||  Light  is  come, 
&c. ;  true  knowledge  of  God,  which 
has  been  imparted  by  the  Messiah,  as 
the  Teacher  and  the  Saviour.  ||  They 
loved  darkness,  &c.  They  loved  their 
ignorance  and  sinfulness,  rather  than 
the  true  knowledge  and  holi'.iess 
which  the  Messiah's  religion  pro- 
poses. 

20.  Hateth  the  light.   Tlieiexmlight 


CHAPTER  III. 


J  55 


Cometh   to   the    light,    lest   his 
deeds  should  be  reproved. 

21    But  he  that  doeth  truth, 
Cometh    to    the    light,    that   his 


is  applied  to  any  thing  which  brings 
out  to  view  what  was  before  concealed. 
The  religion  of  the  Messiah  clearly 
and  fully  exposes  the  deformity  of 
sin.  And  to  this  religion  may  be 
applied  the  general  principle,  that 
wicked  men  hate  exposure,  and  will 
oppose  whatever  brings  out  to  pub- 
lic view  the  evil  of  thrfr  conduct. 
[I  Should  he  reproved;  detected,  ex- 
posed. 

21.  He  that  doeth  truth,  &c.  The 
word  truth  is  here  the  opposite  of  evil 
in  the  preceding  verse,  and  signifies 
true  uprightness,  both  towards  God 
and  towards  men.  A  man  who  is 
conscious  of  uprightness  does  not 
dread  examination ;  he  rather  seeks 
the  opportunity  of  comparing  his 
character  and  conduct  with  the  test 
which  a  true  knowledge  of  God's  will 
furnishes.  |j  That  his  deeds  may  he 
•made  manifest.  Such  a  man  does  not 
seek  concealment  and  dread  detec- 
tion, like  the  man  who  practises  evil. 
He  rather  desires  that  his  actions 
may  be  viewed  in  the  light  of  divine 
truth  ;  not  that  he  may  boast  of  them, 
but  that  they  may  be  compared  with 
the  true  standard.  For  he  has  a  con- 
sciousness of  integrity,  and  wishes 
that  all  his  actions  may  be  perfectly 
right,  and  that  he  may  know  that 
they  are  right.  ||  That  they  are 
wrought  in  God.  The  preposition 
here  translated  in,  has  in  this  place 
the  meaning,  in  conformity  to,  in  ac- 
cordance with  the  will  of.  Then  we 
have  the  idea,  that  they  are  done  in 
conformity  to  God's  will  and  have  his 
approbation.  The  religion  of  Jesus 
is  a  system  of  moral  light  and  truth, 
furnishing  a  correct  judgment  of 
men's  characters  and  actions.  To 
this  perfect  standard  of  uprightness  a 
truly  good  man  will  gladly  come,  that 
he  may  know  whether  his  actions 
are  right.  But  this  perfect  standard 
which  condemns  what  is  wrong,  is 
disliked  by  those  who  are  conscious 


deeds  may  be  made  manifest, 
that  they  are  wrought  in  God. 

22  After  these  things,  came 
Jesus  and  his  disciples  into  the 

of  being  in  the  wrong,  and  they  pre- 
fer to  keep  aloof  from  an  examination 
by  this  standard  ;  therefore  they  come 
into  condemnation  ;  just  as  a  sick  man, 
who  should  love  his  disease,  would  not 
desire  a  remedy.  His  disease,  how- 
ever, much  as  he  might  love  it,  would 
still  be  preying  on  his  constitution, 
and  would  lead  to  death.  So  a  sin- 
ful disposition  rejects  the  gospel,  and 
incurs  eternal  death;  and  for  this,  it 
is  not  the  gospel,  but  the  man  himself 
who  sligMs  the  gospel,  that  is  cul- 
pable. 

Suggestions.  1.  Have  we  expe- 
rienced such  a  change  in  our  dispo- 
sitions towards  God,  that  we  are  radi- 
cally different  from  what  we  once 
were .'  Have  we  now  towards  God 
a  spirit  of  filial  love,  reverence,  and 
obedience  .''  v.  3. 

2.  Verses  14 — 18  bring  to  view  so 
clearly  our  state  of  condemnation  on 
account  of  sin  —  the  method  which 
God  has  proposed  for  our  recovery  — 
the  ample  provisions  of  that  method 
—  the  requisites  for  enjoying  the 
blessings  provided — the  unutterahle 
hliss  of  those  who  shall  enjoy  these 
blessings  —  and  the  umdteruble  looe  of 
those  who  shall  fail  to  obtain  them, — 
that  these  verses  ought  to  be  indeli- 
bly imprinted  on  our  memories,  and 
pondered  with  the  most  devout  at- 
tention. O  !  who  of  us  will  fail  of 
eternal  life,  after  reading  these  blessed 
words  of  the  Lord  Jesus  !  Will  we 
neglect  the  great  salvation .'' 

3.  If  we  dislike  the  religion  of  the 
Bible,  the  difficulty  lies  in  our  own 
hearts ;  we  are  under  the  influence 
of  sin.  v.  20.  One  great  reason  why 
any  men  are  infidels  is,  the  fact,  that 
the  religion  of  the  Bible  is  so  holy, 
and  runs  so  entirely  counter  to  their 
inclinations. 

22.  Land  ofJudea.  The  preceding 
conversation  oconrred  in  the  city  of 


156 


JOHN. 


land  of  Judea ;  and  there  he  tar- 
ried with  them,  and  baptized. 

23  And  John  also  was  bap- 
tizing in  iEnon,  near  to  Salim, 
because  there  was  much  water 
there  :  and  they  came,  and  were 
baptized. 


Jerusalem.  Compare  2  :  23.  Jesus 
now  went  into  the  country  parts  of 
Judea.  II  Baptized.  It  may  be  well 
to  observe,  that  this  is  the  first  dis- 
tinct notice  of  Jesus's  having  bap- 
tized He  baptized,  however,  not 
personally,  but  by  means  of  his  dis- 
ciples.    See  4  :  2. 

23.  John  also  teas  baptizing.  John's 
labors  had  reference  to  the  Messiah, 
as  introducing  him  to  the  people,  and 
cooperating  with  him.  Hence  John 
could  continue  his  work  even  after 
Jesus  had  begun  to  collect  disciples, 
as  he  would  prepare  for  the  Mes- 
siah those  whom  he  himself  should 
baptize.  There  was  entire  harmony 
between  John  and  Jesus ;  and  the 
labors  and  the  office  of  John  blended 
with  those  of  the  Messiah,  and  were 
consummated  in  him  and  by  him,  just 
as  the  morning  twilight  bleryds  with, 
and  is  finished  by,  the  rising  day. 
j]  JEnon,  near  to  Salim.  The  precise 
situation  of  these  places  is  not  known. 
It  is  generally  supposed  that  they 
were  central  places  in  the  country 
near  the  Jordan.  ||  Mvch  rcater.  There 
has  been  much  unnecessary  dispute 
in  regard  to  the  meaning  of  the  origi- 
nal words  here  used  ;  some  writers 
contending  that  they  ought  to  be 
translated  many  streams  or  rivulets. 
It  has  been  supposed  that  the  ques- 
tion, whether  baptism,  as  administered 
in  those  early  times,  was  the  immer- 
sion of  a  person  in  water,  would  be 
affected  by  the  proper  translation  of 
these  words.  But  such  a  supposition 
is  wiiolly  needless ;  for  the  immer- 
sion of  a  person  can  be  performed  in 
a  brook  or  rivulet,  as  well  as  in  a  lake 
or  a  larger  collection  of  water.  And 
the  fact  that  mention  is  made  o?  muck 
water,  or  many  streams,  in  connec- 
tion   with  baptism,   is   a   sufficiently 


24  For  John  was  not  yet  cast 

into  prison. 

25  Then  there  arose  a  ques- 
tion between  some  of  John's  dis- 
ciples and  the  Jews,  about  puri- 
fying. 

26  And  they  came  unto  John, 


clear  intimation  that  more  than  a  few 
drops  of  water  were  necessary  for  this 
ordinance.  It  has  indeed  been  said, 
that  John  selected  a  part  of  the  coun- 
try where  there  were  viany  streams, 
in  order  that  the  people  and  their 
animals  might  have  an  adequate 
supply  of  water  for  drinking  and 
washing ;  but  not  a  hint  of  this  is 
given  by  the  evangelist.  On  the 
contrary,  both  before  and  after  these 
words,  baptism  is  mentioned ;  and 
the  thought  almost  necessarily  arises 
in  a  reader's  mind,  that  this  place 
was  selected  with  reference  to  its 
suitableness  for  baptizing.  As  to  the 
proper  meaning  of  the  phrase  trans- 
lated murk  icater,  a  careful  examina- 
tion of  other  passages  in  which  it  oc- 
curs, clearly  shows  that  it  conveys 
the  idea  of  abundant  tcater,  or  an 
abundance  of  water,  not  the  idea  of 
many  rivulets.  See  Rev.  1  :  15.  14  : 
2.  17:  1.  19:  C,  in  which  passages 
our  translation  has  the  phrase  many 
waters,  the  expression  in  the  origi- 
nal  being  the  same  as  in  the  origi- 
nal of  the  verse  under  consideration. 
In  all  these  passages,  the  idea  of 
many  rivulets  is  wholly  inappropriate. 
Again,  in  the  Greek  translation  of 
the  Hebrew  Scriptures,  the  same 
phrase  occurs  in  passages  which  will 
not  admit  any  other  idea  than  that  of 
much  water  ;  and  in  that  Greek  trans- 
lation the  phrase  rendered  many  tea- 
te.rs  and  the  phrase  rendered  much 
icater  are  equivalent.  ||  They  came  ; 
that  is,  the  people  came. 

24.  Cast  into  prison.  See  Matt. 
14:3. 

25.  About  purifying.  In  the  next 
verse,  it  is  related  that  the  persona 
among  whom  arose  the  questioning, 
repaired  to  John  in  order  to  obtain  his 
opinion .    In  stating  the  matter  to  him, 


CHAPTER  III, 


157 


and  said  unto  him,  Rabbi,  he 
that  was  with  thee  beyond  Jor- 
dan, to  whom  thou  barest  wit- 
nesSj  behold,  the  same  baptizeth, 
and  all  men  come  to  him. 

27  John  answered  and  said, 
A  man  can  receive  nothing, 
except  it  be  given  him  from 
heaven. 

2S  Ye  yourselves  bear  me  wit- 


they  mentioned  the  circumstance  that 
.lesus  was  baptizing.  Hence  it  is 
probable  that  tJie  word  purifijing  had 
respect  to  baptism,  which  was  a  rite 
emblematic  of  moral  purification. 
From  the  tenor  of  John's  reply,  it 
would  seem  tliat  the  question  had  re- 
sp(>ct  to  the  fact  that  Jesus  was  at- 
tracting greater  numbers  of  the  peo- 
ple and  greater  regard  than  John. 
The  persons  concerned  in  the  con- 
versation needed  instruction  ;  they 
had  not  a  just  view  of  the  relation 
which  subsisted  between  John  and 
Jesus.  A  suitable  opportunity  was 
now  afforded  for  asserting  the  superi- 
ority of  the  Messiah,  and  for  preparing 
John's  disciples  heartily  to  acknowl- 
edge Jesus  as  the  great  object  of  their 
faith. 

2G.  Ruhhi.  See  on  v.  2.  |I  Thou 
barest  witness.  Compare  I  :  28,  &c. 
II  All  men  come  to  him  ;  comparatively 
speaking.  Some  still  went  to  John ; 
but  so  much  greater  a  number  to  Je- 
sus, that  it  might  be  said  John  was 
forsaken.  Formerly,  the  multitudes 
repaired  to  John.  See  Matt.  3  :  5. 
Jesus  was  now  attracting  the  princi- 
pal regard. 

27.  A  man  can  receive  nothing,  &c. 
No  man  can  justly  assume  to  himself 
any  dignity,  unless  God  appoints  it 
for  him.  A  man's  station  depends  on 
the  appointment  of  God.  This  gen- 
eral truth  John  proposed  as  entirely 
meeting  the  fact  that  Jesus  was  more 
highly  honored,  and  more  extensive- 
ly regarded  than  himself.  Such  was 
the  appointment  of  Heaven.  If  John 
had  arrogated  to  himself  higher  pow- 
ers and  greater  honor  than  he  actually 

VOL.  11  14 


ness,  that  I  said,  I  am  not  the 
Christ,  but  that  I  am  sent  before 
him. 

29  He  that  hath  the  bride,  is 
the  bridegroom :  but  the  friend 
of  the  bridegroom,  which  stand- 
eth  and  heareth  him,  rejoiceth 
greatly,  because  of  the  bride- 
groom's voice  :  this  my  joy 
therefore  is  fulfilled. 


claimed,  he  would  have  assumed 
what  had  not  been  appointed  for  him. 
If  Jesus  had  not  possessed  higher 
power  and  greater  honor  than  John, 
he  would  have  failed  to  receive  what 
God  had  appointed  for  him.  Thus  the 
principle  contained  in  the  remark  was 
applicable  both  to  John  and  to  Jesus. 

28.  Ye  yourselves  hear  me  witne.'^s, 
&c.  John  further  accounted  for  the 
increasing  honor  of  Christ,  by  recall- 
ing to  the  memory  of  those  with 
whom  he  was  conversing,  that  he 
himself  had  always  professed  not  to 
be  the  Messiah,  but  to  be  merely  his 
forerunner.  It  was  to  be  expected 
then,  since  the  great  personage  him- 
self had  appeared,  that  John  must  re 
tire  comparatively  into  the  shade. 

29.  He  that  hath  the  bride  is  the 
bridegroom,  &c.  The  relation  which 
John  sustained  to  the  Messiah  made 
it  altogether  proper  that  the  principal 
attention  should  be  paid  to  the  Mes- 
siah. This  he  illustrated  by  an  allu- 
sion to  marriage-ceremonies.  It  is 
the  bridegroom  himself,  not  the  mere 
friend,  or  attendant  on  the  bride- 
groom, that  is  the  principal  person. 
And  not  only  is  the  friend  of  the 
bridegroom  necessarily  an  inferior 
person,  so  far  as  the  marriage  is  con- 
cerned, but  that  friend  rejoices  in  the 
happiness  of  the  bridegroom,  and 
holds  himself  ready  to  do  all  in  his 
power  to  promote  it.  He  would  not 
envy  the  bridegroom  ;  he  would  not 
detract  from  his  dignity  or  his  joy. 
So  John,  instead  of  looking  with  en 
vious  eyes  on  Jesus,  would  rejoice  in 
his  greater  dignity,  and  in  his  attract- 
ing to  himself  greater  regard  from  the 


J58 


JOHN. 


30  He  must  increase,  but  I 
must  decrease. 

31  He  that  cometh  from  above 
is  above  all :  he  that  is  of  the 
earth  is  earthly,  and  speaketh 
of  the  earth  :  he  that  cometh 
from  heaven  is  above  all. 

32  And  what  he  hath  seen 
and  heard,  that  he  testifieth; 
and  no  man  receiveth  his  testi- 
mony. 


people.  II  Friend  of  the  Iridegroom. 
See  on  Matt.  9:15.  ||  Bridegroom's 
voice;  his  expressions  of  joy.  ||  Is 
fulfilled ;  is  made  complete.  I  seek 
for  no  higher  joy,  than  to  have  been 
an  assistant  of  the  Messiah,  and  to 
see  him  becoming  the  great  object  of 
attraction. 

30.  He  must  increase,  &c.  Jesus, 
as  the  true  Messiah,  must  be  ad- 
vanced to  still  increasing  dignity ; 
while  I  must  sink  into  obscurity. 

31.  Another  reason  was  given  by 
John  for  cheerfully  yielding  the  pre- 
cedence to  Jesus  ;  namely,  the  Mes- 
siah came  from  heaven,  and  is  there- 
fore most  fully  qualified  to  be  the 
Great  Teacher ;  while  John  was 
merely  of  earthly  origin,  and  could 
therefore  teach  only  in  an  inferior 
manner.  He  that  cometh  from  above. 
See  V.  13.  ||  He  that  is  of  the  earth; 
one  of  earthly  origin.  Such  was 
John.  II  Sjjcaketh  of  the  earth;  that 
is,  of  matters  comparatively  plain,  not 
requiring  that  a  person,  in  order  to 
give  instruction,  should  have  been  in 
heaven,  and  have  possessed  a  most 
intimate  acquaintance  with  the  de- 
signs of  God.     Compare  v.  13. 

32.  What  he  hath  seen,  &.c.  Com- 
pare V.  11.  II  JVb  man  receiveth  his 
testimony ;  that  is,  comparatively 
speaking,  taking  into  view  the  whole 
nation.  In  this  remark  of  John,  there 
might  also  have  been  an  allusion  to 
what  had  been  said  in  v.  26  —  ^^  Ml 
men  come  to  him."  While  some  were 
ready  to  complain  that  so  many  re- 
paired to  Jesus,  John  thought  there 
was  occasion  to  lament  that  only  so 
few  received  his  instructions. 


33  He  that  hath  received  Ins 
testimony,  hath  set  to  his  seal 
that  God  is  true. 

34  For  he  whom  God  hath 
sent,  speaketh  the  words  of  God  : 
for  God  giveth  not  the  Spirit  by 
measure  ujito  him. 

35  The  Father  loveth  the 
Son,  and  hath  given  all  things 
into  his  hand. 

36  He  that  believeth  on  the 


33.  Hath  set  to  his  seal ;  hath  ex- 
pressed his  confirmed  belief.  By  the 
use  of  a  seal,  important  documents  are 
confirmed.  To  seal  a  document  is  to 
confirm  it,  and  to  declare  a  conviction 
of  its  genuineness.  ||  That  God.  is 
true;  that  God  is  worthy  of  confi- 
dence, as  a  God  of  truth.  He  who 
becomes  a  sincere  di.sciple  of  Jesus, 
expresses  thereby  his  strong  belief  in 
God  as  a  God  of  truth. 

34.  For,  &c.  Because  the  Mes- 
siah gives  truly  divine  instruction. 
II  The  2cords  of  God ;  the  instructions 
which  he  has  received  from  God. 
Compare  5  :  19,  20.  8 :  28.  ||  Bij 
measure;  to  a  limited  extent.  The 
prophets  were  considered  as  enjoying 
divine  influence  in  various  degrees; 
to  them  it  was  dealt  out,  so  to  speak, 
by  measure.  Not  so  with  the  Mes- 
siah. In  a  perfectly  full  manner, 
without  any  limitation,  was  he  quali- 
fied to  make  known  the  will  of  God. 
His  instructions  then  are,  peculiarly, 
the  instructions  of  God;  and  whoever 
receives  him  expresses  thereby  his 
confidence  in  God. 

35.  Given  all  things  into  his  hand; 
hath  invested  him  with  all  authority 
and  power  as  Lord  of  the  new  dis- 
pensation. See  Matt.  11:  27.  Eph. 
1:22. 

36.  Compare  v.  18.  See  life;  en- 
joy everlasting  life,  the  bliss  of  heav- 


Remarks.  1.  A  correct  view  of 
God  as  the  sovereign  disposer,  tends 
to  make  us  contented  with  our  lot 
V.  27. 

2.    We  best   consult   for   our   real 


CHAPTER  IV. 


15{) 


Son  hath  everlasting  life:  and 
he  that  believeth  not  the  Son, 
shall  not  see  life  ;  but  the  wrath 
of  God  abideth  on  him. 

CHAPTER   IV. 

WHEN  therefore  the  Lord 
knew  how  the  Pharisees 
had  heard  that  Jesus  made  and 
baptized  more  disciples  than 
John, 


usefulness  and  our  real  dignity,  by 
not  arrogating  to  ourselves  what  does 
not  pertain  to  us,  but  by  cheerfully 
and  faithfully  performing  what  is 
manifestly  our  appropriate  duty.  vs. 
28—30. 

3.  Humility  is  essential  to  real 
worth  of  character,  v.  30.  Compare 
Matt.  11  :  11. 

4.  The  truths  of  the  gospel  possess 
divine  authority,  vs.  31 — 35. 

5.  Dreadful  are  the  consequences 
of  slighting  the  truths  of  the  gospel — 
glorious  the  consequences  of  receiv- 
ing and  obeying  them.  v.  36. 

CHAPTER  IV. 

2.  But  his  disciples.  That  is,  his 
disciples  baptized  by  his  authority. 

3.  He  left  Judea.  The  Pharisees 
had  begun  to  show  their  ill-will.  Je- 
sus therefore  retired  from  Judea  to  a 
part  of  the  land  where  their  influence 
was  not  so  great,  and  where  the  pros- 
pect of  promoting  his  cause  was  more 
encouraging.  It  would  have  been  of 
no  advantage  for  Jesus  to  come  into 
collision  unnecessarily  with  the  Phar- 
isees ;  and  the  time  had  not  yet  ar- 
rived for  his  delivering  himself  up  to 
his  adversaries.  The  success  of  John 
the  Baptist,  so  much  adapted  to 
weaken  the  authority  of  the  Pharisees, 
was  sufficiently  unpleasant  to  them ; 
and  now  that  Jesus,  who  more  clearly 
and  decidedly  exposed  their  errone- 
ous views  and  practices,  was  attracting 
still  more  attention  than  John,  they 
would  attempt,  in  a  variety  of  ways, 
to  counteract  his  teaching,  if  not  to 
seek  his  death. 


2  (Though  Jesus  himself  bap- 
tized not,  but  his  disciples,) 

3  He  left  Judea,  and  depart- 
ed again  into  Galilee. 

4  And  he  must  needs  go 
through  Samaria. 

5  Then  cometh  he  to  a  city 
of  Samaria,  which  is  called 
Sychar,  near  to  the  parcel  of 
ground  that  Jacob  gave  to  his 
son  Joseph. 


4.  Go  through  Samaria.  Jesus 
was  in  Judea,  and  was  proposing  to 
go  to  Galilee.  The  map  shows  thai 
Samaria  lay  between  those  two  di- 
visions, and  of  course  the  direct  road 
from  Judea  to  Galilee  would  conduct 
a  person  through  Samaria. 

5.  Sychar.  This  was  the  same  as 
the  city  Shechem  (Gen.  33  :  18.  Josh. 
20:  7),  called,  in  Acts  7:  16,  Sychem. 
It  is  supposed  that  the  Jews,  through 
dislike  to  the  city,  as  being  a  dis- 
tinguished place  for  the  Samaritan 
worship,  altered  the  name  in  their 
common  conversation.  The  name 
Sychar,  as  altered  from  Sychem,  may 
be  traced  to  a  Hebrew  word  sounded 
Sheker,  which  means  falsehood,  and 
was  used  in  reference  to  idols.  It 
may  also  be  traced  to  a  Hebrew  word 
sounded  Shikkor,  which  means  drunk- 
en; and,  in  using  this  name,  there 
might  have  been  allusion  to  Is.  28  :  1. 
The  town  lay  in  the  valley  between 
the  mountains  Ebal  and  Gerizim. 
See  Judges  9:7.  It  afterwards  bore 
the  name  JVeapoUs,  and  at  the  present 
day  the  name  JYaplous  is  given  to  a 
town  on  the  same  spot.  ||  TJie  parcel 
of  ground  that  Jacob  gave,  &c.  In 
Gen.  48 :  22,  we  learn  that  Jacob 
made  a  special  gift  to  Joseph  of  '•  a 
portion  above  his  brethren."  It  was 
a  piece  of  land  which  Jacob  took  by 
force  of  arms  from  the  Am orites.  In 
Gen.  33 :  19,  we  read  that  he  bought 
a  parcel  of  ground  in  the  vicinity  of 
Shechem.  It  was  this,  doubtless, 
which  he  gave  to  his  son  Joseph,  and 
which  is  here  spoken  of.  Probably, 
during  some   period   of  Jacob's   ab- 


JGO 


JOHN. 


6  Now  Jacob's  well  was  there. 
Jesus  therefore  being  wearied 
with  his  journey,  sat  thus  on 
the  well  :  and  it  was  about  the 
sixth  hour. 

7  There  cometh  a  woman  of 
Samaria  to  draw  water :  Jesus 
saith  unto  her,  Give  me  to 
drink. 


scnce  from  that  spot,  the  neighboring 
Amorites  took  possession  of  it,  and 
Jacob  was  under  the  necessity  of  re- 
gaining it  by  force. 

6.  Jacob's  icetl.  There  was  a  well 
there,  which  was  called  Jacob's  ;  as, 
according  to  tradition,  it  was  dug  by 
Jacob.  II  JVius.  This  word  may  re- 
fer to  the  circumstance  that  Jesus 
was  fatigued,  and  that  in  this  fa- 
tigued condition  he  sat  down.  It 
might  also  have  been  used  in  much  the 
same  way  as  our  word  so  is  employ- 
ed, when  we  say  of  a  person,  "  He 
was  fatigued,  and  so  he  sat  down." 
[j  On  the  loelL ;  more  properly,  at,  or 
by,  the  well.  ||  The  sixth  hour  ;  twelve 
o'clock. 

7.  There  cometh  a  icoman  of  Sama- 
ria to  draxo  icatcr.  It  had  long  been 
the  practice,  in  those  parts  of  the  East- 
ern world,  for  females  to  perform  this 
labor.  See  Gen.  24:  13,  14.  Ex. 
2:16. 

9.  TIiou,  being  a  Jew.  The  woman 
knew  that  Jesus  was  a  Jew  from  his 
general  appearance  and  from  his  man- 
ner of  speaking.  There  had,  at  a 
very  early  period,  been  some  peculi- 
arities in  the  dialect  of  the  people 
who  occupied  the  central  parts  of  the 
land.  See  Judges  12:  6.  ||  For  the 
Jews  have  no  dealings  with  the  Samar- 
itans. This  remark  is  not  a  part  of 
the  woman's  reply  to  Jesus  ;  but  was 
inserted  by  the  evangelist,  as  account- 
ing for  the  manner  in  which  the 
woman  spoke.  In  this  remark,  the  ex- 
pression vo  dealings  is  simply  equiva- 
lent to  the  expression  no  friendly  in- 
tercourse. The  fact  that  the  disciples 
had  gone  into  a  Samaritan  town  to 
purchase  food,  shows  that  Jews  and 
Samaritans  might  have  some  dealings 


8  (For  his  disciples  were  gone 
away  unto  the  city  to  buy  meat.) 

9  Then  saith  the  woman  of 
Samaria  unto  him.  How  is  it 
that  thou,  being  a  Jew,  askest 
drink  of  me,  which  am  a  woman 
of  Samaria '?  for  the  Jews  have 
no  dealings  with  the  Samari- 
tans. 


with  each  other.  BmI  friendship  they 
did  not  cultivate.  Most  of- the  Jews 
did  indeed  avoid  all  sorts  of  inter- 
course with  the  Samaritans.  Some 
held,  that  it  was  unlawful  to  eat  and 
drink  a  Samaritan's  bread  and  wine, 
and  that  a  Jew  might  as  well  eat 
swine's  flesh.  There  were,  however, 
among  the  Jews  those  who  did  not 
carry  matters  to  such  an  extreme,  and 
who  regarded  it  as  perfectly  lawful  to 
purchase  from  them  necessary  articles 
of  food. 

Various  causes  conspired  to  make 
the  Jews  unfriendly  to  the  Samaritans. 
The  separation  of  the  ten  tribes  from 
Rehoboam's  government  (1  Kings  12  : 
16,  20)  may  be  regarded  as  the  com- 
mencement of  the  hostility.  For  the 
Samaritans  originated  from  the  rem- 
nants of  the  ten  tribes  and  the  colo- 
nists who  were  introduced  into  their 
territory  by  the  Assyrian  conqueror. 
See  2  Kings  17:  6,  24,  29,  34,  41. 
This  mixed  community  practised  idol- 
atry. The  Jews  were  subsequently 
carried  into  captivity  in  Babylon ; 
and  after  seventy  years  they  returned, 
by  the  decree  of  Cyrus,  with  permis- 
sion to  build  their  temple  in  Jerusa- 
lem. See  Ezra  1  :  1—4.  The  Sa- 
maritans proposed  to  unite  with  them 
in  this  work  ;  but  the  Jews  would  not 
consent  to  the  proposal.  The  Sa- 
maritans then  endeavored  to  hinder 
the  building  (Ezra  4  :  1 — 5).  At  a 
still  later  period,  when  the  Jews  en- 
tered into  an  engagement  to  divorce 
the  heathen  wives  whom  they  had 
married,  Manasseh,  a  brother  of  the 
high  priest,  having  married  the 
daughter  of  Sanballat,  governor  of 
Samaria,  would  not  part  from  hi? 
wife  (Neh.   13 :  28) ;  and   when   re 


CHAPTER  IV . 


lOl 


10  Jesus  answered  and  said 
unto  her,  If  thou  knevvest  the 
gift  of  God,  and  who  it  is  that 
saith  to  thee,  Give  me  to  drink  ; 
thou  wouldest  have  asked  of 
him,  and  he  would  have  given 
thee  living  water. 

11  The  woman  saith  unto 
him.  Sir,  thou  hast  nothing  to 
draw  with,  and  the  well  is  deep : 


quired  either  to  put  her  away  or  to 
cease  having  any  connection  with  the 
Jews'  sacred  rites,  he  preferred  the 
latter,  and  went  over  to  the  Samari- 
tans. His  father-in-law,  Sanballat, 
built  for  hini  a  temple  on  mount  Ger- 
izim,  in  which  he  officiated.  By  va- 
rious expedients  other  Jews  were 
drawn  over  to  the  Samaritans.  Jews, 
too,  who  had  transgressed  the  laws, 
sought  refuge  among  the  Samaritans. 
Thus  disputes  arose  between  them, 
and  particularly  respecting  the  proper 
place  of  worshipping  God.  The  Sa- 
maritans regarded  as  sacred  only  the 
five  books  of  Moses ;  and  they  dif- 
fered from  the  Jews  in  not  receiving 
the  traditions  which  the  Jews  re- 
garded as  authoritative.  The  Samar- 
itans also  indulged  unfriendly  feelings 
towards  the  Jews.  See  Luke  9  :  53. 
Probably,  however,  the  Samaritans 
were  less  bitter  in  their  hostility. 

10.  The  gift  of  God;  the  benefit 
which  God  has  put  within  thy  reach, 
of  conversing  with  the  Messiah,  and 
of  seeking  blessings  from  him.  ||  Li7> 
ing  water.  By  this  phrase  Jesus 
meant  spiritual  and  immortal  bless- 
inirs,  such  as  are  necessary  for  the 
welfare  of  the  soul,  as  water  is 
necessary  for  the  well-being  of  the 
body. 

li.  The  woman  did  not  apprehend 
the  meaning  of  Jesus,  but  supposed 
thnt  he  was  speaking  of  natural  water, 
of  a  superior  quality,  which  he  could 
give  to  Iter.  In  addition  to  her  want 
of  spiritual  perception,  as  causing  her 
to  misapprehend  his  meaning,  the 
term  living  icater  might  signify,  either 
a,  supplij  for  one's  spiritual  wants,  or 
runtiing  icater,  like  that  of  fountains 
14^ 


from  whence  then  hast  thou  that 
living  water  ? 

12  Art  thou  greater  than  our 
father  Jacob,  which  gave  us  the 
well,  and  drank  thereof  himself, 
and  his  children,  and  his  cattle? 

13  Jesus  answered  and  said 
unto  her,  Whosoever  drinketh 
of  this  water,  shall  thirst  again: 

14  But  whosoever  drinketh  of 


and  streams,  in  distinction  from  water 
deposited  in  a  cistern.  The  woman 
understood  the  phrase  in  this  latter 
sense.  Thou  hast  nothing  to  draio 
tcith;  thou  hast  no  bucket.  \\  Whence 
then,  &c.  Perceiving  that  he  had  no 
vessel  which  he  might  let  down  into 
the  v/ell,  she  saw  no  means  of  his  pro- 
curing water  from  this  well,  as  the 
v^^ell  was  deep.  This  well  was  sup- 
plied by  a  running  fountain,  and  was 
highly  valued  as  furnishing  water  in 
abundance.  She  did  not  believe  he 
could  procure  any  elsewhere  in  all 
that  region  that  would  be  equal  to  it. 
She  therefore  regarded  his  remark 
about  living  icater,  and  that,  too,  pro- 
fessedly better  than  what  the  well 
contained,  as  scarcely  worthy  of  con- 
fidence. 

12.  ^rt  thou  greater,  &c.  Sup- 
posing him  to  be  a  mere  common 
man,  and  being  proud  of  the  early 
ancestors  of  the  nation  (for  both  Sa- 
maritans and  Jews  cherished  the  most 
profound  respect  for  the  worthies 
mentioned  in  the  books  of  Moses), 
she  appealed  to  the  well-known  char- 
acter of  Jacob,  as  showing  that  a  bet- 
ter and  more  abundant  spring  of  water 
could  not  be  found  in  the  region  than 
what  that  well  contained. 

13,14.  Jesus a7is2c ere d,&c.  With- 
out directly  correcting  her  mistake, 
and  without  formally  comparing  him- 
self with  Jacob,  Jesus  asserted,  in 
metaphorical  language,  that  the  relief 
which  the  water  of  Jacob's  well  could 
give  was  only  temporary,  and  was  al- 
ways followed  by  a  return  of  thirst; 
but  that  the  relief  which  his  blessings 
would  bestow  would  be  permanent, 
enduring  even   to  eternity  ;  that  the 


JOHN. 


the  water  that  I  shall  give  him, 
shall  never  thirst;  but  the  water 
that  I  shall  give  him,  shall  be  in 
him  a  well  of  water  springing  up 
into  everlasting  life. 

15  The  woman  saith  unto 
him.  Sir,  give  me  this  water, 
that  I  thirst  not,  neither  come 
hither  to  draw. 

16  Jesus  saith  unto  her.  Go 
call  thy  husband,  and  come 
hither. 

17  The    woman     answered 


person  who  should  receive  his  bless- 
ings would  have  in  him  a  source  of 
everlasting  happiness.  ||  A  -well  of 
water ;  more  strictly,  a  fountain,  a 
spring  of  water.  ||  Into  everlasting 
life  ;  not  furnishing  a  temporary  sup- 
ply, but  an  ever-during  supply,  as 
supporting  everlasting  life.  The  wa- 
ter of  an  earthly  fountain  bubbles  up 
for  the  support  of  the  animal  life, 
which  yet  must  soon  end  ;  the  water 
of  the  spiritual  fountain  bubbles  up 
for  the  support  of  the  soul's  life, 
which  will  never  end.  The  blessings 
of  which  Christ  spoke,  would  furnish 
a  satisfaction  that  w^ould  endure  to 
eternity,  leaving  to  the  happy  receiver 
no  want  unsupplied,  and  nothing  to 
wish  for,  filling  him  with  good,  for 
time  and  eternity. 

15.  Sir,  give  77te,  &CC.  The  woman 
did  not  yet  apprehend  our  Lord's 
meaning.  She  was  not  accustomed 
to  think  on  such  subjects  and  had 
scarcely  any  elevation  of  mind.  Per- 
haps, too,  some  word  in  the  last  re- 
mark of  the  Saviour,  on  which  the 
meaning  of  the  whole  depended,  was 
capable  of  being  variously  understood, 
especially  by  a  person  of  a  grovelling 
disposition. 

IC.  Jesus,  perceiving  that  the  wo- 
man did  not  apprehend  his  meaning, 
changed  the  topic  of  conversation. 
His  remarks,  however,  would  not 
be  lost.  Hereafter,  she  would  recall 
them,  and  understand  them  by  the  aid 
of  further  light  from  heaven.  He  well 
knew  her  character,  and  by  the  gravi- 


and  said,  I  have  no  husband. 
Jesus  said  unto  her,  Thou 
hast  well  said,  I  have  no  hus- 
band : 

18  For  thou  hast  had  five 
husbands,  and  he  whom  thou 
now  hast,  is  not  thy  husband: 
in  that  saidst  thou  truly. 

19  The  woman  saith  unto 
him.  Sir,  I  perceive  that  thou 
art  a  prophet. 

20  Our  fathers  worshipped  in 
this  mountain  ;  and  ye  say,  that 


ty  of  his  conversation  and  general 
appearance  he  had  gained  her  esteem. 
He  wished  her  to  know  that  he  was 
the  Messiah,  and  through  her  to  bene- 
fit the  people  of  the  place.  He  soon 
excited  in  her  mind  the  belief  that  he 
was  a  divinely  commissioned  teacher  j 
and  this  belief  he  speedily  directed  to 
the  point  which  he  had  in  view. 

18.  Is  not  thy  husband.  The  con- 
nection in  which  this  remark  is  made, 
shows  with  sufficient  clearness  that 
the  woman  was  living  in  an  unlawful 
manner. 

19.  That  thou  art  a  prophet.  Men 
divinely  commissioned  as  religious 
teachers,  were  regarded  as  possessing, 
by  virtue  of  their  office,  knowledge 
superior  to  that  of  others.  Hence  the 
knowledge  which  Jesus  had  shown 
of  her  character  elevated  him  in  her 
esteem  as  one  who  was  at  least  a 
prophet. 

20.  In  consequence  of  her  now 
esteeming  him  to  be  a  prophet,  she 
thought  him  capable  of  settling  the 
question  which  was  agitated  between 
the  Jews  and  the  Samaritans  respect- 
ing the  proper  place  of  worship.  Our 
fathers  worshipped  in  this  'mountain. 
From  the  lime  of  Manasseh's  going 
over  to  the  Samaritans  (see  on  v.  9) 
and  officiating  in  the  temple  which 
his  father-in-law,  Sanballat,  had  built 
for  him,  the  Samaritans  had  become 
strongly  attached  to  mount  Gerizim 
as  the  place  of  worship.  The  temple 
on  mount  Gerizim  was  at  a  subse- 
quent period,  by  compulsion  of  the 


CHAPTER  IV*. 


163 


in  Jerusalem  is  the  place  where 
men  ought  to  worship. 

21  Jesus  saith  unto  her, 
Woman,  believe  me,  the  hour 
Cometh,  when  ye    shall   neither 

heathen  conqueror,  Antiochus  Epiph- 
anes,  dedicated  to  idolatrous  worship  ; 
and  was  afterwards  destroyed.  The 
Samaritans,  however,  not  erecting 
anew  their  temple,  built  an  altar  on 
mount  Gerizim,  and  the  spot  was  still 
Bacred  in  their  eyes.  Sychar,  in 
the  immediate  vicinity  of  which  this 
conversation  was  held,  lay  between 
mount  Ebal  and  mount  Gerizim,  so 
that  the  woman  could  point  to  the 
mountain.  ||  In  Jerusalem  is  the  place, 
&c.  That  God  had  selected  Jerusa- 
lem as  the  place  for  the  temple,  is 
evident  from  several  passages  of  the 
Old  Testament.  See  1  Kings  8 :  16, 
48.  9:3.  11:  13.  Ps.  76:  2.  But 
the  Samaritans  received  as  sacred 
only  the  five  books  of  Moses ;  and 
they  contended  that  Gerizim  was  the 
place  where  the  patriarchs  had  offered 
sacrifice,  and  where  God  had  re- 
quired, through  Moses,  that  some 
most  solemn  ceremonies  of  their  re- 
ligion should  be  performed.  See 
Deut.  27:4;  in  which  passage,  in- 
stead of  the  word  Ebal,  the  Samaritans 
maintained  that  the  word  Gerizim 
should  be  read.  The  woman  seems 
merely  to  have  stated  the  fact  as  to 
the  difference  of  opinion,  without 
proposing  any  inquiry  ;  but  it  was 
manifestly  her  intention  to  draw  from 
Jesus  an  expression  of  opinion  in  re- 
gard to  this  question,  which  was  at 
that  time  so  full  of  interest. 

21.  Jesus  shaped  his  reply  in  such 
a  manner  as  to  show  the  woman  that 
the  question  was  an  unimportant  one, 
and  quite  unsuited  to  the  nature  of 
the  new  dispensation  ;  that  the 
place  would  not  be  hereafter  regarded 
as  of  essential  importance,  but  that 
God  ought  to  be  worshipped  with  a 
sincere  mind  in  order  to  be  worshipped 
acceptably.  JVeither  in  this  mountain, 
nor  yet  at  Jerusalem ;  neither  here 
nor  there,  as  the  one  exclusive  place 
of  performing  acceptable  worship. 

22.  But  though  the  question  as  to 


in  this  mountain,  nor  yet  at  Je- 
rusalem, worship  the  Father. 

22  Ye  worship  ye  know  not 
what :  we  know  what  we  wor- 
ship, for  salvation  is  of  the  Jews. 


the  place  of  worship  was,  in  reality, 
of  no  consequence,  yet,  since  she  de- 
sired information,  the  Saviour  plainly 
decided  the  question  in  favor  of  the 
Jews,  by  observing  that,  in  respect  to 
worship,  the  Samaritans  were  less  in- 
telligent than  the  Jews.  The  Jews 
had  in  their  possession  all  the  books 
of  the  Old  Testament,  and  hence 
possessed  more  abundant  opportuni- 
ties of  knowing  the  will  of  God  ;  for 
it  was  in  other  books  than  the  five 
books  of  Moses  that  the  information 
respecting  the  place  of  worship  was 
to  be  found.  The  Samaritans,  then, 
were  comparatively  ignorant  in  re- 
spect to  this  question.  The  Jews  had 
the  advantage  over  them.  Ye  wor- 
ship ye  know  not  ivhat,  &c.  An  ex- 
actly literal  rendering  of  the  verse 
would  be,  Ye  icorship  what  ye  knoio 
not  ;  ice  worship  what  we  knoio.  The 
words  convey  the  idea,  that  the  Sa- 
maritans were  destitute  of  knowl- 
edge respecting  him  whom  they  wor- 
shipped, but  that  the  Jews  possessed 
knowledge.  Now,  as  the  topic  of 
conversation  was.  Which  is  the  proper 
place  for  worship .?  the  knowledge 
here  claimed  for  the  Jews  in  contrast 
with  the  Samaritans  must  be  knowl- 
edge respecting  that  topic.  It  should 
be  stated  that  good  judges  of  the 
original  Greek  suggest  that  the  pas- 
sage may  be  rendered.  You  icorship 
ignorantly,  we  loorship  knowingly 
that  is,  in  respect  to  the  topic  of  con 
versation,  namely,  which  is  the  ap 
pointed  place  of  worship  .''  ||  For  sal 
vation  is  of  the  Jeics.  The  word  sal 
vadon  here  means  the  deliverance  to  be 
effected  by  the  Messiah,  and  is  here 
equivalent  to  the  word  Saviour.  The 
Messiah  was  to  be  of  the  Jeics,  to 
proceed  from  their  nation ;  and  since 
the  Jews  were  thus  distinguished,  it 
was  manifest  that  they  were  in  pos- 
session of  greater  advantages  than 
others  were  of  knowing  the  divine 
will. 


164 


JOHN. 


23  But  the  hour  cometh,  and 
now  is,  when  the  true  worship- 
pers shall  worship  the  Father  in 
spirit  and  in  truth  :  for  the  Father 
seeketh  such  to  worship  him. 

24  God  is  a  Spirit :  and  they 
that  worship  him,  must  worship 
him  in  spirit  and  in  truth. 

25  The  woman  saith  unto 
him,  I  know  that  Messias  cometh, 
which  is  called  Christ ;  when  he 
is  come,  he  will  tell  us  all  things. 


23.  In  spirit  and  in  truth;  with 
the  soul  and  with  sincerity ;  with 
a  sincere  mind,  in  distinction  from  an 
outward  ceremonial  worship,  which 
might  be  performed  without  true  love. 
No  worship  could  at  any  time  have 
been  pleasing  to  God  that  did  not 
proceed  from  the  soul ;  yet  he  had 
seen  fit  to  connect  with  his  worship 
a  system  of  external  rites  to  be  per- 
formed in  a  prescribed  place.  This 
outward  worship  ought  to  have  been 
performed  with  sincerity.  But  now, 
our  Lord  says  to  the  woman,  it  is 
■peculiarly  to  the  inward  state  of 
mind  that  the  Father  looks;  this 
whole  system  of  ceremonial  worship 
hastens  to  a  close,  and  questions  about 
the  proper  place  of  worship  are  un- 
Kuitable  to  the  new  order  of  things. 
II  For  the  Father  seeketh,  &c.  This 
is  one  reason  why  spiritual  worship 
should  be  preferred;    God  desires  it. 

24.  God  is  a  Spirit.  This  is  another 
reason  showing  that  spiritual  worship 
is  necessary.  God  is  not  clothed  with 
a  body,  not  confined  to  place,  not 
affected  by  the  outward  circumstances 
of  grandeur,  or  of  meanness.  He  is 
a  pure  spirit,  and  looks  at  the  souls  of 
men.  In  worshipping  such  a  Being, 
the  principal  aim  should  be,  that  the 
worship  proceed  from  a  sincere  soul. 

25.  /  knoio  that  Messias  cometh. 
The  Samaritans,  as  well  as  the  Jews, 
expected  the  Messiah.  Their  expec- 
tation arose  from  those  passages  in 
the  books  of  Moses  which  refer  to  the 
Messiah,  and  from  the  knowledge 
which  had  been  preserved  among 
them  since  the  time  when  their  an- 


26  Jesus  saith  unto  her,  I 
that  speak  unto  thee  am  he. 

27  And  upon  this  came  his 
disciples,  and  marvelled  that  he 
talked  with  the  woman  :  yet  no 
man  said,  What  seekest  thou  ? 
or,  Why  talkest  thou  with 
her? 

28  The  woman  then  left  her 
water-pot,  and  went  her  way 
into  the  city,  and  saith  to  the 
men. 


cestors  separated  from  the  rest  of  the 
Jews.  The  opinions  current  at  that 
time  among  them  would  doubtless 
continue  and  be  adopted  by  the  de- 
scendants of  the  mixed  community 
which  was  formed  by  the  colonists 
from  Assyria  uniting  with  the  rem- 
nant of  the  Israelites.  See  on  v.  9. 
II  Which  is  called  Christ.  These  are 
the  words  of  the  evangelist,  explain- 
ing to  his  readers  that  the  word  Mes- 
sias, which  the  woman  had  used,  was 
the  same  as  the  word  Christ,  with 
which  they  were  more  familiar.  The 
words  should  be  placed  in  a  parenthe- 
sis. II  He  icili  tell  us  all  things.  The 
Messiah  was  regarded  as  having  ulti- 
mate authority,  particularly  on  ques- 
tions pertaining  to  religion.  The  Sa- 
maritans appear  to  have  regarded  the 
Messiah  much  more  in  the  light  of  a 
prophet  and  a  spiritual  deliverer,  than 
did  the  mass  of  the  Jewish  nation. 

27.  Marvelled  that  he  talked,  with 
the  woman.  The  disciples  wondered 
at  his  talking  with  her,  because  she 
did  not  belong  to  his  acquaintances^ 
and  was  a  Samaritan.  The  unwor- 
thy sentiments  which  some  of  the 
later  Jewish  Rabbins  have  expressed 
concerning  the  female  sex,  as  being 
unsuitable  to  enjoy  the  attention  and 
instruction  of  a  religious  teacher,  were 
not  common  in  the  times  of  Christ. 
Among  his  intimate  friends  were  sev- 
eral females ;  and  this  circumstance 
was  never  mentioned  as  a  ground  of 
disesteem.  But  in  the  present  in- 
stance, the  woman  was  a  Samaritan  ; 
and  hence  the  disciples  wondered  at 
their  Master's  conversing  with  her. 


CHAPTER  IV. 


165 


29  Come,  see  a  man  which 
told  me  all  things  that  ever  I 
did  :  is  not  this  the  Christ  1 

30  Then  they  went  out  of 
the  city,  and  came  unto  him. 

31  In  the  mean  while  his 
disciples  prayed  him,  saying. 
Master,  eat. 

32  But  he  said  unto  them,  I 
hav^e  meat  to  eat  that  ye  know 
not  of. 

33  Therefore  said  the  disci- 
ples one  to  another,  Hath  any 
man  brought  him  aught  to  eat? 

34  Jesus    saith    unto    them, 


29.  Which  told  me  all  things,  &c. 
A  very  natural  remark  from  one,  the 
leading  events  of  whose  life  had  been 
disclosed  by  a  stranger. 

32.  /  have  meat  to  eat  that  ye  knoio 
not  of.  That  which  gives  support  and 
refreshment  to  a  person  is,  figurative- 
ly, his  food.  The  Saviour  wished  to 
convey  the  idea  that  he  had  been  en- 
joying refreshment  of  a  kind  which 
they  were  not  thinking  of.  His  work 
of  teaching  arid  contributing  to  the 
salvation  of  souls  strengthened  and 
refreshed  his  spirit. 

34.  My  meat ;  my  food,  that  which 
sustains  and  cheers  me. 

35.  There  ore  yet  four  months,  &c. 
Probably  the  Saviour  now  saw  a  com- 
pany of  Samaritans  from  the  town, 
excited  by  the  woman's  representa- 
tions, coming  to  converse  with  him. 
For  the  encounagement  of  his  disci- 
ples, he  pointed  to  them  as  furnish- 
ing an  opportunity  of  gathering  a 
spiritual  harvest.  The  harvest,  too, 
which  now  invited  their  labors,  was 
one  that  very  speedily  followed  the 
sowing  of  the  seed.  While  in  respect 
to  a  natural  liarvest,  several  months 
must  pass  after  sowing,  in  respect  to 
the  spiritual  harvest,  now  before  them, 
seed  time  and  harvest  seemed  to  be 
together.  Tlie  mention  of  four  months 
was  founded  on  what  usually  took 
place  in  respect  to  the  most  common 
products    of    Palestine,     two    whole 


My  meat  is  to  do  the  will  of  him 
that  sent  me,  and  to  finish  his 
work. 

35  Say  not  ye,  There  are  yet 
four  months,  and  theii  cometh 
harvest?  behold,  I  say  unto  you, 
Lift  up  your  eyes,  and  look  on 
the  fields ;  for  they  are  white 
already  to  harvest. 

36  And  he  that  reapeth  re- 
ceiveth  wages,  and  gathereth 
fruit  unto  life  eternal  :  that  both 
he  that  soweth,  and  he  that 
reapeth,  may  rejoice  together. 

37  And  herein  is  that  saying 

months  and  parts  of  two  other  months 
being  spoken  of  as  four  months. 
II  fVhite  already  to  the  harvest.  Allu- 
sion was  made  to  the  yellowish  ap- 
pearance of  a  ripe  grain-field. 

36.  Another  consideration  for  en- 
couraging the  disciples  was,  that 
the  laborers  in  this  spiritual  harvest 
would  be  amply  compensated,  and 
the  results  of  their  labor  would  be 
abiding.  Gathereth  fruit  unto  eternal 
life.  The  reaper  of  a  field  of  grain 
lays  up  fruit  for  this  life  ;  the  spiritu- 
al reaper's  labors  have  respect  to  z'm- 
mortal  life.  His  own  recompense 
will  be  enduring,  and  those  who  are 
benefited  by  him  will  enjoy  eternal 
life.  II  Both  he  that  soiceth  and  he  that 
reapeth,  &c.  When  a  harvest  is 
gathered  in,  not  only  does  the  reaper 
rejoice,  but  also  the  one  who  sowed 
the  grain.  The  labors  of  both  were 
necessary  ;  and  the  final  result  has 
been  effected  by  their  joint  efforts  ; 
so  that  both  classes  of  laborers  rejoice 
together.  In  application  to  the  pres- 
ent instance,  Jesus  had  performed  the 
labor  of  sowing  by  instructing  the 
woman,  and  the  disciples  were  now 
to  be  employed  in  further  teaching 
these  Samaritans,  and  confirming  their 
belief  in  him.  They  would  assist  in 
reaping  a  spiritual  harvest. 

37.  There  occurred  to  the  Saviour's 
mind  a  common  saying,  which  wag 
applicable   to  the   topic  of  conversa- 


166 


JOHN. 


true,  One  sowelh,  and   another 
reapeth. 

3Ti  I  sent  you  to  reap  that 
whereon  ye  bestowed  no  labor  : 
other  men  labored,  and  ye  are 
entered  into  their  labors. 

39  And  many  of  the  Samari- 
tans of  that  city  believed  on  him 
for  the  saying  of  the  woman, 
which  testified.  He  told  me  all 
that  ever  I  did. 

40  So  when  the  Samaritans 


tion,  and  which  would  give  additional 
encouragement  to  the  disciples.  It 
often  happens,  that  one  soics  and 
another  reaps.  This  saying  some- 
times has  a  melancholy  application ; 
that  is,  when  a  man  labors  in  vain, 
deriving  no  benefit  from  his  labors, 
but,  as  it  would  seem,  toiling  for 
others  only.  This,  however,  was  not 
the  use  which  our  Lord  now  made 
of  it.  The  idea  which  he  conveyed 
was  this;  one  man's  labors  prepare 
the  way  for  another  man's  ;  some  men 
find  all  the  preparatory  labor  per- 
formed, and  have  only  the  happy  labor 
of  gathering  up  the  results  produced 
by  the  toils  of  other  men. 

38.  /  sent  you  ;  I  have  sent,  or  ap- 
pointed. II  Other  men  labored;  that 
is,  all  who  had  preceded  the  disciples 
in  the  work  of  religious  cultivation. 

In  connection  with  the  work  which 
lay  immediately  before  the  disciples, 
namely,  in  respect  to  the  Samaritans, 
tlie  Saviour  directed  their  minds  to 
their  work  in  general.  He  had  called 
them  into  service  as  successors  of 
former  laborers  ;  and  they  would  find 
that  much  labor  had  already  been  per- 
formed ;  that  preparation  had  been 
made,  and  that  they  would  gather  up 
the  results  of  other  men's  labors. 

Remarks.  1.  Jesus  has  furnished 
his  ministers  and  followers  with  an 
example  of  untiring  devotion  to  the 
service  of  God,  and  of  sacred  delight 
in  it.  V.  34.  How  false  is  the  notion 
that  the  service  of  God  is  gloomy  ! 

2.    What   encouragement   there  is 


were  come  unto  him,  they  be- 
sought him  that  he  would  tarry 
with  them :  and  he  abode  there 
two  days. 

41  And  many  more  believed, 
because  of  his  own  word  : 

42  And  said  unto  the  woman, 
Now  we  believe,  not  because  of 
thy  saying :  for  we  have  heard 
him  ourselves,  and  know  that 
this  is  indeed  the  Christ,  the  Sa- 
viour of  the  world. 


for  ministers  and  all  Christians  to 
labor  for  the  spiritual  welfare  of  men  ! 
V.  35 — 38.  The  results  of  their  labors 
may  soon  appear  —  the  immortal  souls 
of  men  are  benefited  —  labors  now 
performed  are  a  carrying  forward  of 
what  good  men  long  ago  commenced 
—  every  one  who  labors  for  Christ 
will  share  in  the  ultimate  joy,  when 
the  Lord's  purposes  are  all  accom- 
plished. 

3.  If  immediate  success  be  not  en- 
joyed, let  no  servant  of  Christ  be  dis- 
heartened. There  must  be  sowing  as 
well  as  reaping.  The  sower  will, 
hereafter,  rejoice  as  well  as  the  reaper. 
The  labors  of  the  sower  will  be  ac- 
knowledged by  the  Lord  of  the  har- 
vest, as  well  as  those  of  the  reaper. 

40.  That  he  would  tarry  with  them. 
How  cheering  to  observe  this  wel- 
come reception  of  Jesus  by  the  Sa- 
maritans !  Compare,  as  a  contrast, 
Matt.  8  :  34.   Luke  9  :  53. 

42.  The  Saviour  of  the  world.  The 
Samaritans  appear  to  have  cherished 
more  spiritual  and  generous  views 
respecting  the  Messiah,  than  the  Jews 
did.  The  Samaritans  did  not  indulge 
the  same  national  hopes  as  the  Jews, 
nor  were  they  under  the  influence  of 
such  teachers  as  were  the  Jews. 
Hence  they  rather  viewed  the  Mes- 
siah as  a  religious  teacher  and  re- 
former, and  as  a  spiritual  deliverer, 
whose  benefits  were  to  be  widely 
enjoyed.  Among  them,  as  well  as 
among  the  Jews,  there  was,  doubtless, 
a  mixture  of  characters.     The  people 


CHAPTER   V, 


167 


43  Now,  after  two  days  he 
departed  thence,  and  went  into 
Galilee. 

44  For  Jesus  himself  testi- 
fied, that  a  prophet  hath  no 
honor  in  his  own  country. 

45  Then  when  he  was  come 
into  Galilee,  the  Galileans  re- 
ceived him,  having  seen  all  the 
things  that  he  did  at  Jerusalem 
at  the  feast :  for  they  also  went 
unto  the  feast. 

46  So  Jesus  came  again  into 
Cana  of  Galilee,  where  he  made 
the  water  wine.  And  there  was 
a  certain  nobleman,  whose  son 
was  sick  at  Capernaum. 

47  When  he  heard  that  Je- 
sus was  come  out  of  Judea  into 
Galilee,  he  went  unto  him,  and 
besought  him  that  he  would  come 
down,  and  heal  his  son  :  for  he 
was  at  the  point  of  death. 

48  Then  said  Jesus  unto  him, 
Except  ye  see  signs  and  won- 
ders, ye  will  not  believe. 

49  The  nobleman  saith  unto 
him,  Sir,  come  down  ere  my 
child  die. 

50  Jesus  saith  unto  him,  Go 
thy  way ;    thy  son  liveth.     And 


whom  Jesus  had  just  met,  were  prob- 
ably among  the  best  in  the  nation,  as 
to  religious  character. 

43.  ^fter  two  days ;  the  two  days 
mentioned  in  v.  40. 

44.  A  prophet  hath  no  honor  in  his 
oicn  country;  more  properly,  in  his 
oicn  town.  See  Matt.  13 :  57.  This 
remark  shows  either  that  Jesus, 
though  he  went  to  Galilee,  yet  did 
not  visit  Nazareth,  his  own  town  ;  or 
that,  though  he  had  visited  Nazareth, 
he  did  not  remain  there,  but  spent  his 
time  in  the  other  parts  of  Galilee.  It 
was  probably  during  this  visit  to  Gali- 
lee, that  he  suffered  the  ill  treatment 


the  man  believed  the  word  that 
Jesus  had  spoken  unto  him,  and 
he  went  his  way. 

51  And  as  he  was  now  go- 
ing down,  his  servants  met  him, 
and  told  him,  saying,  Thy  son 
liveth. 

52  Then  inquired  he  of  them 
the  hour  when  he  began  to 
amend.  And  they  said  unto 
him.  Yesterday  at  the  seventh 
hour  the  fever  left  him. 

53  So  the  father  knew  that 
it  was  at  the  same  hour,  in  the 
which  Jesus  said  unto  him.  Thy 
son  liveth  :  and  himself  believed, 
and  his  whole  house. 

54  This  is  again  the  second 
miracle  that  Jesus  did,  when  he 
was  come  out  of  Judea  into 
Galilee. 

CHAPTER   V. 
4  FTER    this    there   was    a 
-^^^  feast    of    the    Jews :     and 
Jesus  went  up  to  Jerusalem. 

2  Now  there  is  at  Jerusalem, 
by  the  sheep  market,  a  pool, 
which  is  called  in  the  Hebrew 
tongue,  Bethesda,  having  five 
porches. 


in  Nazareth  mentioned  by  Luke,  4  : 
28,  29. 

45.  M  Jerusalem  at  the  feast.  See 
2:23. 

46.  Nobleman;  an  officer,  probably, 
in  the  employ  of  Herod  Antipas,  te- 
trarch  of  Galilee. 

50.    L?'»e<A;  is  recovered. 
54.    The  second  miracle  that  Jesus 
did;  that  is,  at  Cana.     See  v.  46. 

CHAPTER   V. 

1.  A  feast  of  the  Jews;  one  of  the 
religious  festivals. 

2.  Sheep  market.  The  word  mar- 
ket was  added  by  the  translators,  as 


)C8 


JOHN. 


3  In  these  lay  a  great  multi- 
tude of  impotent  folk,  of  blind, 
halt,  withered,  waiting  for  the 
moving  of  the  water. 

4  For  an  angel  went  down 
at  a  certain  season  into  the  pool, 
and  troubled  the  water :  whoso- 


is  shown  by  its  being  printed  in  Italics. 
The  word  gate  is  preferable  ;  because 
we  learn  from  Neh.  3 :  1,  32.  12  :  39, 
that  there  was  a  gate  so  called  ;  while 
no  mention  occurs  of  a  sheep  market. 
II  ^  jjool ;  a  bathing  pool  suitable  for 
diseased  and  infirm  persons.  ||  He- 
brew tongue ;  the  language  spoken 
in  Judea  by  the  Jews  in  the  time 
of  our  Lord.  It  was  not  the  pure 
Hebrew  of  the  Old  Testament,  but 
a  dialect  founded  on  it,  and  min- 
gled with  other  languages.  ||  Bethes- 
da.  The  meaning  of  this  word  is 
house  of  mercy ;  the  conveniences 
connected  with  the  bath  having  been 
erected  for  charitable  purposes,  and 
the  bath  itself  being  an  instance  of 
God's  kindness.  ||  Porches ;  porti- 
coes, open  probably  at  the  sides,  and 
covered  with  a  roof,  so  as  to  afford 
defence  to  those  who  should  repair  to 
the  bath. 

3.  Impotent  folk ;  infirm,  diseased 
people.  II  Blind  ;  by  disease,  not  from 
birth.  See  9  :  32.  ||  Halt ;  crippled. 
II  Withered.     See  on  Matt.  12  :  10. 

4.  An  angel.  The  operations  of 
divine  providence,  particularly  those 
of  a  striking  character,  whether  ac- 
cording to  the  ordinary  course  of 
events  or  otherwise,  are  sometimes 
ascribed  in  the  Bible  to  the  agency 
of  angels ;  they  being  regarded  as 
God's  ministers,  and  an  acknowl- 
edgment of  God's  agency  being  thus 
made.  See  Ps.  34:7.  91:  11,  12. 
Compare  Matt.  1 :  20.  ||  M  a  certain 
season;  not  at  any  regular  times; 
but,  as  we  say,  at  times. 

Whether  the  cures  performed  at 
this  bath  were  miraculous,  or  not,  is 
made  a  question.  Without  under- 
taking to  decide,  it  may  be  observed, 
that  there  are  some  reasons  which 
favor  the  belief  that  they  were  not 
considered  as  miraculous  in  the  time 


ever  then  first  after  the  troubling 
of  the  water  stepped  in,  was  made 
whole  of  whatsoever  disease  he 
had. 

5  And  a  certain  man  was 
there,  which  had  an  infirmity 
thirty  and  eight  years. 

of  our  Saviour.  1.  There  is  no  allu- 
sion in  the  New  Testament  to  this 
pool  as  a  place  where  miraculous 
cures  were  performed.  2.  There  is 
no  intimation  in  any  Jewish  writer, 
that  there  was  in  Jerusalem  a  pool 
endowed  with  miraculous  powers. 
If  the  pool  had  been  thus  regarded, 
there  could  hardly  fail  to  have  been 
mention  of  it.  3.  Real  miracles  are 
mentioned  by  our  Lord  as  belonging 
expressly  to  him  and  his  disciples, 
as  attestations  of  his  divine  mission. 
See  Matt.  11  :  5.  John  15  :  24.  Our 
Saviour's  healing  power  would  not 
have  been  so  important  as  bearing 
testimony  to  his  divine  mission,  if  the 
Jews  could  have  appealed  to  a  pool, 
where  miracles  were  wrought  in  be- 
half of  the  sick  among  them. 

On  the  other  hand,  the  idea  of  a 
miraculous  agency  seems  to  be  con- 
veyed by  the  statement,  that  "  who- 
soever first  after  the  troubling  [the 
agitating]  of  the  water  stepped  in,  was 
made  whole  of  whatsoever  disease  he 
had."  Perhaps,  however,  this  state- 
ment was  meant  to  express  the  great 
variety  of  complaints  which  were  in- 
cluded under  the  three  sorts  of  infir- 
mity mentioned  in  iho  third  verse. 

It  is  stated  as  prooable,  by  some 
writers,  that  there  was  at  this  place 
a  mineral  spring,  which  had  been 
proved  to  possess  medicinal  qualities, 
when,  through  the  influence  of  sub- 
terranean heat,  or  other  causes,  there 
was  a  bubbling  up  of  the  water  from 
the  bottom.  During  this  agitation, 
occurring  in  the  kind  providence  of 
God,  the  mineral  and  medicinal  quali- 
ties of  the  water  spread  through  the 
mass,  and  a  person  who  should  in- 
stantly bathe  himself,  experienced 
relief^  At  the  subsiding  of  the  water, 
the  healing  quality  was  exhausted 
Mineral  waters  have  been  known  to 


CHAPTER  V, 


mv 


C  When  Jesus  saw  him  lie, 
and  knew  that  he  had  been  now 
a  long  timem  that  case,  he  saith 
unto  him,  Wilt  thou*  be  made 
whole  ? 

7  The  impotent  man  an- 
swered him,  Sir,  I  have  no  man, 
when  the  water  is  troubled,  to 
put  me  into  the  pool :  but  while 
I  am  coming,  another  steppeth 
down  before  me. 

8  Jesus  saith  unto  him,  Rise, 
take  up  thy  bed,  and  walk. 

9  And  immediately  the  man 
was  made  whole,  and  took  up 
his  bed,  and  walked  :  and  on  the 
same  day  was  the  Sabbath. 

10  The  Jews  therefore  said 
unto  him  that  was  cured,  It  is 
the  Sabbath-day  ;  it  is  not  lawful 
for  thee  to  carry  thy  bed. 


be  serviceable  in  such  complaints  as 
are  enumerated  in  the  third  verse. 

6.  Lie;  lying  down.  \\  Wilt  thou? 
dost  thou  wish  ? 

8.  Take  up  thy  bed.  What  is  here 
called  a  bed,  was,  at  most,  merely  a 
small  litter,  furnished,  probably,  with 
a  ru^  or  a  skin.     See  on  Mark  2  :  4. 

O.''  It  is  not  laicful  for  thee  to  carry 
thy  bed.  The  regulations  respecting 
the  Sabbath,  as  taught  by  the  Jewish 
doctors  of  the  law,  were  exceedingly 
minute.  Whatever  could  be  called 
servile  labor  was  prohibited  ;  and  as 
many  as  thirty  particular  sorts  of  la- 
bor were  specified  as  transgressions. 
Such  passages  as  Jer.  17  :  21,  22,  they 
probably  perverted.  See  on  Matt. 
12:  10. 

10.  The  Jews.  Not  those  who  were 
standing  by  (see  v.  13)  when  the  cure 
was  wrought,  but  some  other  Jews, 
who  saw  the  man  carrying  his  bed. 

11.  He  that  made  me  tchole,  the 
same  said  imto  me,  &.C.  The  man 
had  no  doubt,  that  he,  who  could  mi- 
raculously cure  diseases,  had  also 
authority'  to  permit  him  to  carry  his 
bed  on  the  Sabbath ;  and  he  thought 

VOL.  ri,  15 


11  He  answered  them,  He 
that  made  me  whole,  the  same 
said  unto  me,  Take  up  thy  bed, 
and  walk. 

12  Then  asked  they  him, 
What  man  is  that  which  said 
unto  thee,  Take  up  thy  bed,  and 
walk? 

13  And  he  that  was  healed 
wist  not  who  it  was :  for  Jesus 
had  conveyed  himself  away,  a 
multitude  being  in  that  place. 

14  Afterward  Jesus  findeth 
him  in  the  temple,  and  said  un- 
to him,  Behold,  thou  art  made 
whole :  sin  no  more,  lest  a  worse 
thing  come  unto  thee. 

15  The  man  departed,  and 
told  the  Jews  that  it  was  Jesus 
which  had  made  him  whole. 


no  other  excuse  was  needed.  As  an- 
cient prophets  had  often  wrought 
miracles,  he  believed  that  the  person 
who  cured  him  was  at  least  a  prophet ; 
and  it  was  a  received  opinion  among 
the  Jews  that,  by  the  command  of  a 
prophet,  the  ordinary  rules  respecting 
the  Sabbath  might  be  dispensed  with. 

13.  Wist;  knew. 

14.  Sin  no  more,  lest  a  worse  thin^ 
come  unto  thee.  Jesus  was  acquainted 
with  the  man's  past  life,  and  traced 
his  disorder  to  some  vices  of  which 
he  had  been  guilty.  He  therefore 
warned  him  in  respect  to  the  future. 
He  wished  to  make  him  sensible  that 
the  calamities  which  befall  men,  pro- 
ceed from  a  righteous  providence ; 
and  that,  if  the  kindness  he  had  now 
received  should  not  have  a  good  effect 
on  his  character,  he  would  expose 
himself  to  a  still  severer  endurance 
of  God's  displeasure.  The  Saviour's 
remark  would  apply  to  any  exercise 
of  God's  displeasure  against  sin, 
whether  in  this  world  or  in  the  world 
to  come. 

15.  Told  the  Jeios,  &c.  He  gave 
information,  not   with   an   ill   design, 


170 


JOHN. 


16  And  therefore  did  the  Jews  I  My    Father     worketh    liiiht 
persecute  Jesus,  and  sought  to   and  I  work, 
slay  him,  because  he  had  done        18  Therefore  the  Jews  souglit 
these    things    on    the    Sabbath- 
day. 

17  But  Jesus  answered  them, 


but,  it  may  be,  for  the  purpose  of  still 
further  defending  himself  against  the 
accusation  of  having  violated  the  Sab- 
bath, and  for  the  sake  of  showing  his 
gratitude  to  his  benefactor.  How 
naturally,  too,  might  he  think  it  de- 
sirable to  spread  abroad  a  knowledge 
of  such  a  person  as  Jesus,  that  others 
might  receive  benefit  from  him ! 

16.  Therefore  did  the  Jews  -perse- 
cute Jesus;  not  the  Jews  in  private 
life,  but  the  men  of  distinction,  and 
probably  members  of  the  Sanhedrim, 
who  would  feel  themselves  charged 
with  the  execution  of  the  laws  which 
they  pretended  had  been  violated,  and 
who  would  gladly  have  found  a  good 
pretext  for  opposing  Jesus,  and  even 
for  taking  away  his  life,  jj  Sought  to 
slay  him.  Sabbath-breakers  were  to 
be  punished  with  death.  See  Ex.  35 : 
2.  Num.  15 :  32—36.  However  will- 
ing the  rulers  of  the  Jews  might  have 
been  to  relax  either  the  law  or  any 
specific  penalties  whenever  it  suited 
their  convenience,  they  were  very 
willing  to  proceed  against  Jesus  to 
any  extremities  for  which  they  could 
have  the  slightest  pretext. 

17.  My  Father  zcorketh  hitherto. 
That  is,  up  to  this  time,  without  any 
intermission,  my  Father  has  been  con- 
stantly occupied  in  sustaining  the 
world,  and  carrying  on  the  work  of 
providence.  The  Sabbath  does  not 
occasion  any  interruption  of  his  work- 
ing. II  And  I  work.  That  is,  I,  like 
him,  carry  on  my  w^ork  without  be- 
ing interrupted  by  the  Sabbath.  Be 
it  the  Sabbath,  or  be  it  any  other 
day,  I  carry  on  my  work  as  God  car- 
ries on  his. 

18.  That  God  was  his  Father ;  lit- 
erally, that  God  was  his  own  Father ; 
his  if'ather  in  a  peculiar  sense,  quite 
different  from  that  in  which  pious 
men  speak   of  (Jod  as  their  Fnthcr. 


the  moreTto  kill  him,  because  he 
not  only  had  broken  the   Sab- 
but  said  also,  that  God  was 


bath. 


11  Making  himself  equal  icith  God. 
That  is,  claiming  to  himself  an  author- 
ity equal  to  that  of  God,  and  thus,  in 
their  judgment,  setting  up  himself  as 
a  God,  with  designs  and  interests  of 
his  own,  diverse  from  those  of  Je- 
hovah. 

The  assertion  which  our  Lord  had 
made  in  the  17th  verse  was  indeed  a 
very  remarkable  one ;  such  as  no 
mere  man  could  justly  make,  and 
such  as  could  be  vindicated  only  on 
the  ground,  that  he  was  not  a  mere 
man,  but  that  he  was  the  iVord  wlio 
was  in  the  beginning  with  God,  and 
was  God,  and  w^ho  had  been  made 
flesh.  See  1  :  1,  2,  14.  But  the 
Jews  before  whom  he  was  now  stand- 
ing, did  not  know  him  in  this  exalted 
character  j  they  recognized  in  him 
only  what  was  obvious  to  their  own 
sight  and  minds,  namely,  a  human 
being  ;  and,  Avithal,  a  human  being 
against  Avhom  they  were  prejudiced, 
whom  they  wished  to  injure,  and 
whose  language  they  were  disposed 
to  pervert.  Hence  they  regarded 
him  in  the  light  of  an  enthusiast,  who 
had  advanced  a  very  extravagant 
claim,  professing,  in  short,  to  be  equal 
to  God;  and  if  a  man,  like  him, 
should  thus  claim  to  be  God,  they 
would  naturally  represent  him  as 
claiming  an  independence  of  God,  as 
acting  on  a  plan  of  his  own,  without 
reference  to  God,  and  as  claiming  in- 
terests of  his  own,  distinct  from  those 
of  God.  They  probably  affected  to 
regard  Jesus,  as  we  should  now  re- 
gai-d  a  man  who  should,  in  self-vindi- 
cation, use  language  that  miglit  seem 
to  us  as  claiming  a  divine  authority 
dwelling  in  himself.  We  should 
think  such  a  man  highly  presumptu- 
ous, and  we  might  say  to  him,  You 
make  yourself  equal  with  God  ;  yon 
mnke  yourself  a    (rod  ;  yon  set  up  a 


CHArTER  V. 


171 


liis  Father,  making  himself  equal 
with  God. 

19  Then  answered  Jesus,  and 
said  unto  them,  Verily,  verily,  I 
say  unto  you.  The  Son  can  do 
nothing  of  himself,  but  what  he 
seeth  the  Father  do  :  for  what 
things  soever  he  doeth,  these 
also  doeth  the  Son  likewise. 

20  For  the  Father  loveth 
the  Son,  and  showeth    him   all 


claim  that  is  in  opposition  to  God, 
8uch  is  the  thought  in  reference  to 
which  our  Saviour  made  his  subse- 
quent address;  in  which  address  he 
vindicated  himself  from  the  charge 
of  claiming  to  be  independent  of,  and 
distinct  from,  God  in, his  plans  and 
pursuits.  In  this  address,  he  did  not 
directly  touch  the  question,  whether, 
or  not,  he  was  a  partaker  of  the  di- 
vine nature  ;  he  replied  to  the  ques- 
tion, whether  he  was  disregarding 
God,  and  cherishing  interests  and 
pursuing  plans  diverse  from  those 
of  God.  He  strongly  assured  the 
Jews,  that,  so  far  from  there  being 
such  a  disregard  and  such  a  diversity 
as  they  represented,  there  was  the 
most  intimate  union  between  him  and 
the  Father  in  design  and  in  opera- 
tion. His  language  is  indeed  such, 
as  finds  its  full  explanation  only  in 
the  fact  that  he  was  a  partaker  of  the 
divine  nature  as  well  as  of  the  hu- 
man. But  this  he  did  not  state  dis- 
tinctly ;  he  left  them  to  draw  infer- 
ences from  statements  which  would 
naturally  lead  to  such  a  conclusion. 
Thus,  by  his  manner  of  speakhig,  he 
prepared  the  way  for  the  more  direct 
declarations  which  would  afterwards 
be  made  respecting  his  exalted  nature. 
19.  Of  himself.  That  is,  of  his 
own  will  and  authority  as  distinct 
from  those  of  the  Father.  ||  Seeth. 
This  word  is  used  with  reference  to 
the  mind,  as  well  as  to  the  bodily 
eyes,  and  indicates  a  full  knoicledge. 
The  idea  is  explained  by  the  next 
words,  which  show  that  between  the 
Father  and  the  Son   there   is  a  com- 


things  that  himself  doeth  :  and 
he  will  show  him  greater 
works  than  these,  that  ye  may 
marvel. 

21  For  as  the  Father  raiseth 
up  the  dead,  and  quickeneth 
them  ;  even  so  the  Son  quicken- 
eth whom  he  will. 

'22  For  the  Father  judgeth  no 
man;  but  hath  committed  all 
judgment  unto  the  Son  : 


plete  agreement  in  all  their  works,  so 
that  the  works  of  the  Father  are  also 
the  Vv'orks  of  the  Son. 

90.  Shoiceth  him  all  things,  &c. 
The  Son  is  a  partaker  of  the  counsels 
and  purposes  of  the  Father  as  to  all 
things.  There  is  nothing  in  the  Fa- 
ther's mind  that  is  not  also  com- 
municated to  the  Son's.  ||  Greater 
loorks  than  these,  &c.  Jesus  had  al- 
ready wrought  miracles,  besides  the 
healing  of  the  infirm  man  at  Bethes- 
da.  The  admiration  of  the  beholders 
had  often  been  excited.  But  he  as- 
sured them  that  far  more  remarkable 
things  were  yet  to  be  performed  by 
him.  What  those  things  would  be, 
he  proceeded  to  explain.  ||  That  ye 
may  marvel.  Not  that  those  greater 
operations  were  designed  merely  to  ex- 
cite astonishment,  but  that  one  of  the 
consequences  resulting  from  such  dis- 
plays of  divine  power  and  knowledge 
would  be,  astonishment  on  the  part  of 
the  beholders.  So  great  would  those 
works  be,  that  they  would  command 
a  far  deeper  admiration  than  had  yet 
been  expressed. 

21 .  Quickeneth  them  ;  imparteth  life . 
This  is  one  of  the  greater  works  to 
which  the  Saviour  alluded  ;  namely, 
the  resurrection  of  the  dead,  not  so 
much  to  life  in  this  world,  as  to  the 
unending  life  in  eternity.  This  power 
of  imparting  life  to  the  dead  resided 
in  the  Saviour,  as  in  God.  There  is 
evidence  that  the  Jews  had  some 
vague  expectation  that  there  would 
be  a  resurrection  of  the  dead  when 
the  Messiah  should  appear. 

22.  Hath   committed   all  judgment 


m 


JOHN. 


23  That  all  ?nen  should  honor 
the  Son,  even  as  they  honor  the 
Father.  He  that  honoreth  not 
the  Son,  honoreth  not  the  Father 
which  hath  sent  him. 

24  Verily,  verily,  I  say  unto 
you,  He  that  heareth  my  word, 
and  believeth  on  him  that  sent 
me,  hath  everlasting  life,  and 
shall  not  come  into  condemna- 
tion ;  but  is  passed  from  death 
unto  life. 

unto  the  Son.  This  is  the  other  of 
those  greater  works  ;  namely,  the  per- 
forming of  the  general  judgment  at  the 
end  of  the  world.  Compare  Matt.  25 : 
31—4(3.  Acts  17  :  31.  2  Cor.  5  :  10. 
These  two,  the  resurrection  of  the 
dead  and  the  general  judgment,  are  to 
be  performed  by  the  Son.  Such  is 
the  arrangement  which  the  Father 
has  made  ;  and  such  is  the  honor  that 
is  conferred  on  the  Son. 

23.  That  all  mtn  should  honor  the 
Son,  even  as  they  honor  the  Father. 
The  official  dignity  which  pertains 
to  the  Son,  as  the  final  judge  and 
awarder  of  men's  destiny,  and  as 
performing  this  office  perfectly  in  ac- 
cordance with  the  mind  of  the  Father, 
presents  a  just  claim  for  the  same 
respect  to  be  paid  to  the  Son  as  is  due 
to  the  Father.  He  will  act  perfectly 
according  to  the  Father's  will,  and  by 
the  Father's  arrangement. 

24.  Having  brought  to  view  two 
great  classes  of  operations  to  be  per- 
formed by  him  in  his  official  capacity, 
Jesus  next  solemnly  pronounced  him- 
self to  be  the  Saviour,  by  obeying 
whom  eternal  life  would  be  secured. 
Heareth  my  word;  receiveth  and 
obeyeth  my  instructions.  |1  Hath. 
This  may  be  regarded  as  the  present 
tense  used  for  the  future,  indicating 
the  certainty  of  everlasting  bliss  to 
those  who  should  become  disciples  of 
Jesus  Christ ;  or,  the  actual  com- 
mencement on  earth  of  the  bliss 
which  the  Messiah  bestows  may  be 
intimated.  \\  From  death  unto  life. 
The  word  death   is  often   metaphori- 


25  Verily,  verily,  I  say  unto 
you,  The  hour  is  coming,  and 
now  is,  when  the  dead  shall  hear 
the  voice  of  the  Son  of  God : 
and  they  that  hear  shall  live. 

26  For  as  the  Father  hath  life 
in  himself,  so  hath  he  given  to 
the  Son  to  have  life  in  himself; 

27  And  hath  given  him  au- 
thority to  execute  judgment  al- 
so, because  he  is  the  Son  of 
man. 


cally  used  in  the  Scriptures  to  denote 
spiritual  misery ;  life,  on  the  contra- 
ry, denotes  spiritual  happiness.  The 
idea  here  conveyed  by  our  Lord  is, 
that  a  true  follower  of  the  Messiah  is 
delivered  from  the  condemnation  and 
misery  connected  with  sin,  and  be- 
comes a  partaker  of  spiritual  and  eter- 
nal bliss. 

25.  The  Saviour  again  referred  to 
those  greater  things  which  were  yet 
to  be  performed  by  him,  as  manifesta- 
tions of  his  power  and  of  his  official 
dignity.  The  hour  is  coviing,  and  noio 
is,  &c.  The  Saviour's  life-giving 
power,  which  is  to  be  so  fully  dis- 
played at  the  general  resurrection, 
was  also  soon,  to  some  extent,  to  be 
manifested.  Some  of  the  dead  were 
to  be  recalled  to  life  speedily.  The 
time  was  just  at  hand.  According 
to  the  common  arrangement  of  the 
events  related  in  the  Gospels,  Jesus 
had  not  yet  restored  to  life  any  dead 
persons.  But  shortly  after  this,  he 
restored  the  daughter  of  Jairus  (Matt. 
9:  23—26),  the  young  man  of  Nain 
(Luke  7:  11 — 17),  and  Lazarus  (John 
11 :  43,  44). 

26.  Life  in  himself ;  a  life-giving 
power  in  himself.  ||  .So  hath  he  givn 
to  the  Son,  &c.  Compare  verse  21 , 
which  shows  that,  while  there  is  men- 
tioned an  official  designation  of  the 
Son  by  the  Father  to  the  work  of 
raising  the  dead,  there  are  also  in  the 
Son  his  own  personal  will  and  ability 
for  this  work. 

27.  Compare  v.  22.  The  Son  of 
man;  the  Messiah.     The  final  judg 


CHAPTER  V. 


173 


28  Marvel  not  at  this:  for 
'he  hour  is  coming,  in  the  which 
all  that  are  in  the  graves  shall 
hear  his  voice, 

29  And  shall  come  forth ; 
they  that  have  done  good,  unto 
the  resurrection  of  life ;  and  they 
that  have  done  evil,  unto  the 
resurrection  of  damnation. 

30  I  can  of  mine  own  self  do 
nothing :  as  I  hear,  I  judge : 
and  my  judgment  is  just;  be- 
cause I  seek  not  mine  own  will, 

uient  is  to  be  performed  by  the  Mes- 
siah, not  only  because  he  is  the  only- 
begotten  Son  of  God,  partaking  of 
the  divine  nature  ;  but  also  because 
he  is  the  Son  of  man,  and  holds  a  pe- 
culiar relation  also  to  the  human  race. 
How  interesting  the  thought,  that  the 
Saviour  and  the  Judge  of  men,  while, 
on  the  one  hand, he  is  keenly  alive  to 
the  honor  of  God,  has  also,  on  the 
other  hand,  a  most  tender  sympathy 
tor  human  beings  ! 

23.  All  that  are  in  the  graves  shall 
hear  his  voice.  Still  dwelling  on 
those  greater  things  (v.  20),  and  al- 
luding to  what  he  had  mentioned  in 
V.  25,  as  soon  to  take  place,  he  dis- 
tinctly announced  the  resurrection  of 
all  the  dead  at  his  bidding. 

29.  Resurrection  of  life  ;  the  future 
state  of  bliss. 

30.  Of  mine  own  self ;  that  is,  in- 
dependently of  the  will  and  authority 
of  the  Father,  as  though  I  had  a  sep- 
arate interest,  a  will  and  a  plan  of  my 
own,  irrespective  of  him.  See  v.  19. 
II  As  I  hear  ;  that  is,  from  the  Father ; 
as  I  perceive  the  mind  of  my  Father. 
]|  /  judge.  He  alluded  probably  to 
the  final  judgment.  \\  My  judgment; 
the  decisions  which  I  shall  pro- 
nounce. 

31.  If  I  bear  witness.  Having  so 
distinctly  declared  his  intimate  con- 
nection with  the  Father,  the  supreme 
.authority  which  was  vested  in  him  in 
respect  to  the  human  race,  and  his 
being  appointed  to  the  work  of  raising 


but  the  will  of  the  Father  which 
hath  sent  me. 

31  If  I  bear  witness  of  my- 
self, my  witness  is  not  true. 

32  There  is  another  that  bear- 
eth  witness  of  me,  and  I  know 
that  the  witness  which  he  wit- 
nesseth  of  me  is  true. 

33  Ye  sent  unto  John,  and 
he  bare  witness  unto  the  truth. 

34  But  I  receive  not  testimo- 
ny from  man :  but  these  things 
I  say,  that  ye  might  be  saved. 


the  dead  and  performing  the  final 
judgment,  Jesus  next  proceeded  to 
bring  forward  some  appropriate  evi- 
dences that  he  really  was  the  Messi- 
ah, to  whom  all  this  dignity  pertained. 
The  evidence  which  he  produced  was 
threefold:  1.  The  testimony  of  John 
the  Baptist,  vs.  32,  &c.  2.  The  tes- 
timony of  his  miracles,  v.  36.  3.  The 
testimony  of  the  Father  given  in  the 
Scriptures,  vs.  37,&c.  \\  Is  ?wt  trjic ; 
is  not  valid,  or  adequate  in  respect  to 
a  legal  investigation.  Because  testi- 
mony respecting  himself,  and  given 
by  himself,  might  be  suspected  as  par- 
tial. In  the  view  of  men,  it  might  be 
liable  to  exception.  A  person's  testi- 
mony respecting  himself  may  be  per- 
fectly true  ;  yet,  as  it  is  of  personal 
interest,  it  may  not  be  regarded  as 
valid,  but  should  be  set  aside.  It  i« 
in  this  legal  respect  that  the  Saviour 
here  disclaimed  his  own  testimony. 

32,  33.  Another  ;  that  is,  John  the 
Baptist.     Compare  1 :  29—34. 

34.  /  receive  not  testimony  from 
man.  Jesus  was  not  dependent  on 
man  for  testimony  ;  his  principal  tes- 
timony came  from  a  higher  source. 
Nor  did  he  eagerly  grasp  at  the  testimo- 
ny of  John,  honorable  though  it  was. 
Jesus  had  no  selfish  ends  in  view  by 
appealing  to  the  testimony  of  John, 
II  But  —  that  ye  might  be  saved.  The 
anxious  desire  of  Jesus  that  his  hearers 
might  be  saved,  induced  him  to  bring 
distinctly  to  view  the  testimony  of 
John.     That   testimony   was  happily 


174 


JOHN. 


35  He  was  a  burning  and  a 
shining  light :  and  ye  were  will- 
ing for  a  season  to  rejoice  in 
his  light. 

36  But  I  have  greater  witness 
than  that  of  John  :  for  the  works 
which  the  Father  hath  given  me 
to  finish,  the  same  works  that  I 
do,  bear  witness  of  me,  that  the 
Father  hath  sent  me. 

37  And  the  Father  himself 
which  hath  sent  me,  hath  borne 
witness  of  me.     Ye  have  neither 

adapted  to  convince  them  that  he  was 
the  Messiah,  and  it  was  testimony  of 
which  they  could  easily  judge.  John's 
character  would  give  weight  to  any 
declarations  which  he  had  made,  and 
he  had  made  ample  declarations  re- 
specting Jesus. 

35.  Ji  burning  and  a  shining  light ; 
an  eminent  teacher.  Compare  Matt. 
11 :  11.  II  Ye  were  willing  to  rejoice; 
ye  were  glad.  ||  For  a  season;  a 
short  time.  When  John  had  fully 
developed  his  sterling  piety,  and  his 
uncompromising  devotion  to  the  truth, 
the  Pharisees  became  disinclined  tow- 
ards him.     See  Luke  7  :  30. 

3G.  The  same  works  that  I  do,  &c. 
Our  Lord  next  appealed  to  his  mira- 
cles, as  proofs  that  he  had  been  sent 
forth  by  the  Father.  These  miracles 
were  a  divine  attestation  in  favor  of 
the  claim  which  he  made  to  be  the 
promised  Messiah.  To  this  sort  of 
evidence  he  appealed  on  other  occa- 
sions also.  See  10  :  25,  37.  14  :  10, 
11.    15:24. 

37.  And  the  Father  himself,  &c. 
Our  Lord  produced,  as  a  third  dis- 
tinct evidence,  the  testimony  of  the 
Father.  This  testimony  was  given 
not  in  an  audible  manner,  nor  by  the 
Father's  becoming  visible  to  their 
eyes.  It  had  been  given  in  the  Scrip- 
tures, the  word  of  God,  which  yet 
they  did  not  cordially  receive.  ||  Ye 
have  neither  heard  his  voice,  &c.  The 
testimony  of  God  was  given  not  in 
an  audible,  nor  a  visible,  manner. 


heard  his  voice  at  any  time,  nor 
seen  his  shape. 

33  And  ye  have  not  his  word 
abiding  in  you :  for  whom  he 
hath  sent,  him  ye  believe  not. 

39  Search  the  Scriptures ;  for 
in  them  ye  think  ye  have  eternal 
life :  And  they  are  they  which 
testify  of  me. 

40  And  ye  will  not  come  to 
me,  that  ye  might  have  life. 

41  I  receive  not  honor  from 


38.  Whom  he  hath  sent ;  whom  he 
has  sent  as  the  promised  Messiah. 
The  Jews  had  imbibed  utterly  erro- 
neous opinions  respecting  the  Messi- 
ah, because  they  did  not  regard  him 
in  the  very  light  in  which  God's 
word  had  presented  him.  By  their 
not  receiving  Jesus,  they  showed 
clearly,  that  their  minds  were  not  im- 
bued with  the  instructions  of  God. 

39.  Search  the  Scriptures.  It  is 
generally  thought,  that  our  Saviour 
did  not  here  direct  the  Jews  to  search 
the  Scriptures ;  but  rather  acknowl- 
edged that  they  were  in  the  habit  of 
searching  them.  The  words  may  be 
translated,  Ye  search  the  Scriptures. 
In  these  God's  testimony  may  be 
found,  to  which  the  Saviour  was  ap- 
pealing. 11  For  in  them  ye  think  ye 
have,  &c.  The  Jews  professed  a  high 
regard  for  the  Scriptures,  as  revealing 
the  will  of  God,  and  showing  how  to 
obtain  eternal  life.  \\  They  are  they, 
&c.  It  is  those  very  Scriptures 
which  testify  of  the  Messiah,  and 
which  I,  as  the  Messiah,  am  ful- 
filling. 

40.  Jlnd.  Probably  the  word  hut 
would  better  express  the  force  of  the 
original  word.  Thus :  You  search 
the  Scriptures,  and  it  is  they  which 
testify  of  me  ;  but  3'ou  will  not  come, 
&c.     II  Come  to  me;  confide  in  me. 

41.  I  receive  not  honor,  &c.  Though 
Jesus  had  been  vindicating  his  ov/n 
cause,  and  though  he  liad  just  ex- 
pressed   regret  that  the  Jcm's  would 


CHAPTER  V. 


175 


42  But  I  know  you,  that  ye 
have  not  the  love  of  God  in  you. 

43  I  am  come  in  my  Father's 
name,  and  ye  receive  me  not : 
if  another  shall  come  in  his  own 
name,  him  ye  will  receive. 

44  How  can  ye  believe,  which 
receive  honor  one  of  another, 
and  seek  not  the  honor  that 
Cometh  from  God  only  ? 


not  receive   him,  yet  he  was  not  at 
all  anxious  for  human  favor. 

42.  He  then  traced  their  unwilling- 
ness to  receive  him  in  his  proper 
character,  to  its  true  causes.  These 
were  two ;  first,  the  absence  of  real 
piet}'  in  their  hearts  ;  and  next,  as  ex- 
pressed in  v.  44,  their  fondness  for 
one  another's  good  opinion,  their  vain 
ambition. 

43.  Shall  come  ;  should  come.  ||  Ye 
toill  receive;  you  would  receive. 
Alas  !  how  true  was  this  declaration  ! 
Many,  during  the  troublesome  limes 
which  afterwards  befell  the  nation, 
pretended  to  be  the  Messiah,  and 
obtained  followers.  None  of  these 
pretended  Messiahs  rose  above  the 
prejudices  and  desires  of  the  people, 
and  gave  true,  spiritual  instruction. 

44.  Ho  10  can  ye  believe,  &C.  Fond- 
ness for  human  applause,  and  the 
absence  of  a  supreme  regard  to  the 
approbation  of  God,  effectually  hin- 
dered the  principal  men  among  the 
Jews  from  admitting  the  claims  of 
Jesus.  To  acknowledge  him  as  the 
Messiah  at  that  time,  required  of 
them  a  strength  of  piety  and  an  ele- 
vation above  human  favor,  to  which 
they  were  strangers. 

45 — 47.  Having  made  so  serious 
charges  against  them,  Jesus  then 
wholly  disclaimed  any  ill-will  tow- 
ards tlu-m,  and  any  desire  to  appear 
as  their  accuser  before  God.  Nor 
was  there  need  that  he  should  bring 
an  accusation  against  them.  The 
writings  of  Moses,  for  whom  they 
professed  so  high  a  regard,  and  whose 
tbllowers  they  called  themselves, 
would  furnish  an  accusation.     Moses 


45  Do  not  think  that  I  will 
accuse  you  to  the  Father :  there 
is  one  that  accuseth  you,  even 
Moses,  in  whom  ye  trust. 

46  For  had  ye  believed  Moses, 
ye  would  have  believed  me :  for 
he  wrote  of  me. 

47  But  if  ye  believe  not  his 
writings,  how  shall  ye  believe 
my  words? 


and  the  other  writers  of  the  Old  Tes- 
tament, had  spoken  of  the  Messiah 
with  sufficient  clearness  to  secure  the 
assent  of  candid  and  pious  persons 
to  the  claims  of  Jesus.  Hence  those 
who  strenuously  persisted  in  with- 
holding their  faith  from  Jesus,  clearly 
showed  that  they  did  not  in  heart 
believe  the  writings  of  Moses,  and 
that  they  were  not  cherishing  such 
a  spirit  as  those  writings  enjoined. 

Remarks.  1.  A  scrupulous  atten- 
tion to  outward  religious  observances 
may  consist  with  the  utter  absence 
of  love  to  God,  and  may  be  connect- 
ed with  an  insatiable  thirst  for  the 
good  opinion  of  men.  v.  10,  compared 
with  vs.  42,  44. 

2.  The  calm  and  dignified  manner 
in  which  our  Lord  spoke  on  this  oc- 
casion, is  worthy  of  admiration.  He 
was  conscious  of  being  the  Messiah, 
and  of  possessing  attributes  unspeak- 
ably above  those  of  a  mere  man.  See 
V.  17.  Yet  he  asserted  his  claims 
and  appealed  to  the  proper  evidence, 
with  entire  freedom  from  the  desire 
of  pleasing  men.  He  exposed  the 
wickedness  of  his  adversaries,  and 
warned  them  of  the  doom  which 
they  were  incurring,  with  perfect 
self-possession,  and  without  indigna- 
tion. 

3.  We  cannot  repose  too  strong  a 
confidence  in  Jesus  Christ  as  our 
Saviour ;  nor  need  we  fear  that  we 
shall  have  too  exalted  an  opinion  of 
him,  or  shall  cherish  too  great  a  love 
and  esteem  for  him.  The  more  we 
honor  the  Son,  the  more  do  we  honor 
the  Father  ;  and  the  more  we  pay  re- 


176 


JOHN. 


CHAPTER  VI. 

AFTER    these  things  Jesus 
went  over  the  sea  of  Gali- 
lee, which  is  the  sea  of  Tiberias. 

2  And  a  great  multitude  fol- 
lowed him,  because  they  saw  his 
miracles  which  he  did  on  them 
that  were  diseased. 

3  And  Jesus  went  up  into  a 
mountain,  and  there  he  sat  with 
his  disciples. 

4  And  the  passover,  a  feast 
of  the  Jews,  was  nigh. 

5  When  Jesus  then  lifted  up 
his  eyes,  and  saw  a  great  com- 
pany come  unto  him,  he  saith 
unto  Philip,  Whence  shall  we 
buy  bread  that  these  may  eat? 

6  (And  this  he  said  to  prove 
him  :  for  he  himself  knew  what 
he  would  do.) 

7  Philip  answered  him,  Two 
hundred  pennyworth  of  bread  is 
not  sufficient  for  them,  that  eve- 
ry one  of  them  may  take  a  little. 

gard  to  the  Father,  the  more  disposed 
shall  we  be  to  cherish  a  deep  reverence 
for  the  Son.  v.  23. 

4.  The  habit  of  diligently  studying 
the  Scriptures  is  commendable.  We 
ought  to  study  them  with  candor,  and 
submit  to  their  guidance,  v.  39. 

5.  True  love  to  God  will  guard  us 
against  many  religious  errors,  v.  42. 

6.  Desire  for  human  applause  is 
exceedingly  dangerous.  The  appro- 
bation of  God  is  unspeakably  valua- 
ble ;  and  seeking  for  that  will  elevate 
us  above  the  influence  of  men's  flat- 
teries and  frowns,  v.  44.  "  The  fear 
of  man  bringeth  a  snare."  Prov.  29  : 
25. 

CHAPTER   VI. 

1—14.    Compare  Matt.  14:  13— 21. 

Mark  C  :  32—44.     Luke  9  :  10—17. 

After  these  things.     This  expression 

is  indefinite,  not  meaning  immediately 


8  One  of  his  disciples,  An- 
drew, Simon  Peter's  brother, 
saith  unto  him, 

9  There  is  a  lad  here,  which 
hath  five  barley  loaves,  and  two 
small  fishes :  but  what  are  they 
among  so  many  ? 

10  And  Jesus  said,  Make  the 
men  sit  down.  (Now  there  was 
much  grass  in  the  place.)  So 
the  men  sat  down  in  number 
about  five  thousand. 

1 1  And  Jesus  took  the  loaves ; 
and  when  he  had  given  thanks, 
he  distributed  to  the  disciples, 
and  the  disciples  to  them  that 
were  set  down ;  and  likewise 
of  the  fishes,  as  much  as  they 
would. 

12  When  they  were  filled,  he 
said  unto  his  disciples.  Gather 
up  the  fragments  that  remain, 
that  nothing  be  lost. 

13  Therefore  they  gathered 
them  together,  and  filled  twelve 


after  the  things  mentioned  in  the  pre- 
ceding chapter.  A  considerable  inter- 
val of  time  had  elapsed.  What  is 
related  in  the  preceding  chapter  oc- 
curred in  Jerusalem  during  one  of  the 
festivals.  See  5:1.  Jesus  was  now 
in  Galilee,  and  another  festival  (see 
V.  4)  was  at  hand. 

6.  To  prove  him ;  to  try  him,  wheth- 
er he  would  express  confidence  in  the 
ability  of  Jesus  to  produce  a  sufl[icient 
supply  of  food. 

7.  Pennyworth  ;  the  coin  which  is 
frequently  mentioned  in  the  Gospels, 
and  which  was  equivalent,  as  some 
compute,  to  about  fourteen  cents  of 
our  money. 

10.  Sit  down  ;  recline,  as  was  usual 
at  taking  a  meal. 

12.  Gather  up  the  fragments,  &c. 
Though  Jesus  was  able  miraculously 
to  furnish  any  amount  of  food,  he 
strictly    forbade    wastefulness.      We 


CHAPTER  VI. 


177 


baskets  with  the  fragments  of 
the  five  barley-loaves,  which  re- 
mained over  and  above  unto 
them  that  had  eaten. 

14  Then  those  men,  when 
they  had  seen  the  miracle  that 
Jesus  did,  said,  This  is  of  a  truth 
that  Prophet  that  should  come 
into  the  world. 

15  When  Jesus  therefore  per- 
ceived that  they  would  come 
and  take  him  by  force,  to  make 
him  a  king,  he  departed  again 
into  a  mountain  himself  alone. 

16  And  when  even  was  iioiv 
come,  his  disciples  went  down 
unto  the  sea, 

17  And  entered  into  a  ship, 
and  went  over  the  sea  toward 
Capernaum.  And  it  was  now 
dark,  and  Jesus  was  not  come 
to  them. 

18  And  the  sea  arose  by  rea- 
son of  a  great  wind  that  blew. 

19  So  when  they  had  rowed 


ought  to  be  neither  anxious  about  the 
future  (see  Matt.  6  :  25),  nor  regard- 
less of  those  present  advantages  which 
may  supply  our  necessities  in  time  to 
come. 

14.  That  Prophet.  The  Messiah 
was  sometimes  regarded  as  the  great 
religious  guide  and  revealer  of  God's 
will.  As  such,  he  was  foretold  in 
Deut.  18 :  15. 

15.  To  make  him  a  king.  Accord- 
ing to  the  opinions  cherished  among 
the  Jews,  the  Messiah  was  to  be  a 
great  earthly  king.  They  were  very 
uneasy  under  the  Roman  yoke ;  and 
the  company  who  were  now  with 
Jesus,  struck  with  admiration  at  the 
miracle  which  he  had  wrought,  would 
gladly  have  lent  their  aid  in  effecting 
a  revolution,  and  in  making  Jesus,  in 
their  own  sense  of  the  title,  king  of 
the  Jews.  |1  Into  a  mountain  him- 
9elf  alone.     Compare  Mark  () .  1H. 


about  five  and  twenty  or  thirty 
furlongs,  they  see  Jesus  walk- 
ing on  the  sea,  and  drawing  nigh 
unto  the  ship :  and  they  were 
afraid. 

20  But  he  saith  unto  them.  It 
is  I ;  be  not  afraid. 

21  Then  they  willingly  re- 
ceived him  into  the  ship  :  and 
immediately  the  ship  was  at  the 
land  whither  they  went. 

22  The  day  following,  when 
the  people  which  stood  on  the 
other  side  of  the  sea  saw  that 
there  was  none  other  boat  there, 
save  that  one  whereinto  his  dis- 
ciples were  entered,  and  that 
Jesus  went  not  with  his  disci- 
ples into  the  boat,  but  that  his 
disciples  were  gone  away  alone  ; 

23  (Howbeit  there  came  oth- 
er boats  from  Tiberias  nigh  unto 
the  place  where  they  did  eat 
bread,  after  that  the  Lord  had 
given  thanks :) 


16—21.  Compare  Matthew  14 : 
22—36. 

19.  Five  and  tioenty,  or  thirty,  fur- 
longs ;  about  four  miles.  ||  They  see 
Jesus.  But  they  did  not  know  that 
it  was  he.  It  was  too  early  in  the 
morning  for  them  to  see  distinctly. 
See  Matt.  14  :  25. 

21.  Immediately;  very  speedily. 
We  often  use  such  expressions  as  im- 
mediately,  at  once,  &c.,  meaning  venj 
soon.  There  is  no  reason  for  think- 
ing that  the  ves~sel  was  urged  forward 
miraculously. 

22.  On  the  other  side  of  the  sea. 
That  is,  on  the  eastern  side  where 
Jesus  had  fed  the  multitude.  [|  That 
there  was  none  other  boat  there ;  or, 
that  there  had  been  there  only  the  one 
boat  in  which  the  disciples  had  de- 
parted on  the  preceding  evening. 

23.  Hoicbeit,  &c.  The  information 
given  in  this  verse  was  necessary  in 


178 


JOHN. 


24  When  the  people  there- 
fore saw  that  Jesus  was  not 
there,  neither  his  disciples,  they 
also  took  shipping,  and  came  to 
Capernaum,  seeking  for  Jesus. 

25  And  when  they  had  found 
him  on  the  other  side  of  the  sea, 
they  said  unto  him.  Rabbi,  when 
earnest  thou  hither? 

26  Jesus  answered  them  and 
said.  Verily,  verily,  I  say  unto 
you.  Ye  seek  me,  not  because 
ye  saw  the  miracles,  but  because 
ye  did  eat  of  the  loaves,  and 
were  filled. 


order  to  explain  how  the  multitude 
had  it  in  their  power  to  cross  the  sea 
in  boats,  when  they  went  to  the  west- 
ern side,  seeking  for  Jesus.  For,  pre- 
viously to  this  company's  arriving, 
there  had  been  only  one  boat,  and  in 
that  the  disciples  had  gone.  The 
boats  now  spoken  of  had  brought 
over  to  the  eastern  side  a  new  com- 
pany, after  the  miracle  had  been 
wrought.  II  Tiberias;  a  town,  so 
called,  in  honor  of  Tiberius  Cesar, 
on  the  south-west  part  of  the  sea  of 
Galilee. 

24.  Came  to  Capernaum.  This  they 
knew  to  be  the  place  of  our  Lord's 
usual  residence ;  and  towards  this 
place  the  disciples  had  sailed.  See 
V.  17. 

20.  Jesus  ansicered  them,  &c. 
Whether  he  returned  a  direct  reply 
to  the  question  which  they  had  pro- 
posed, does  not  appear.  Jesus  wished 
to  employ  the  occasion  in  a  profitable 
jaanner,  and  he  at  once  directed  their 
thoughts  to  their  spiritual  interests. 
As,  in  the  case  of  the  Samaritan  wo- 
man from  whom  he  had  asked  water, 
he  gave  instruction  respecting  the 
water  of  life  (4th  chapter),  so,  in 
tlie  present  instance,  having  recently 
furnished  a  supply  of  food  for  the 
body,  he  drew  from  that  circum- 
stance instruction  respecting  spiritual 
food,  or  blessings  pertaining  to  the 
soul  and   to   eternal   life.     |j  JVot  he- 


27  Labor  not  for  the  meat 
which  perisheth,  but  for  thai 
meat  which  endureth  unto  ever- 
lasting life,  which  the  Son  of 
man  shall  give  unto  you :  for 
him  hath  God  the  Father  sealed. 

28  Then  said  they  unto  him, 
What  shall  we  do,  that  we  might 
work  the  works  of  God? 

29  Jesus  answered  and  said 
unto  them,  This  is  the  work  of 
God,  that  ye  believe  on  him 
whom  he  hath  sent. 

30  They  said  therefore  unto 
him,  What  sign    showest    thou 


cause  ye  saw  the  miracles.  It  was  not 
because  the  miracles  of  Jesus  were  a 
proof  that  his  instructions  ought  to 
be  received,  but  it  was  for  inferior 
purposes,  that  they  had  sought  him. 

27.  Meat  which  perisheth ;  food 
which  sustains  merely  the  body,  and 
is,  therefore,  of  short  duration.  ||  Meat 
zchich  endureth,  &c. ;  food  for  the 
soul,  nourishing  it  for  eternal  bliss. 
Our  Lord's  direction  was,  Seek  not 
earthly  good,  but  spiritual  and  eternal 
good.  \\  Shall  give  ;  ca.n  give.  \\  Him 
hath  God  the  Father  sealed;  him  has 
God  clearly  approved,  as  being  the 
Messiah,  sent  to  bestow  on  men  bless- 
ings of  everlasting  duration.  "What 
the  evidences  furnished  by  the  Father 
were,  see  5  :  36 — 39. 

28.  What  shall  we  do  ?  Perceiving 
that  Jesus  referred  to  their  eternal 
welfare,  and  regarding  this  as  con- 
nected with  their  living  in  a  mannei 
pleasing  to  God,  the  people  inquired 
what  particular  deeds  would  be  most 
acceptable  to  him.  ||  Works  of  God; 
works  pleasing  to  God,  such  as  he 
requires. 

29.  The  work  of  God ;  that  which 
he  particularly  requires.  ||  That  ye 
believe  on  him,  &c. ;  that  ye  confide 
in  me,  and  become  my  disciples. 

30.  As  Jesus  now  claimed  their 
belief  in  him,  and  their  submission  to 
his  guidance,  they  demanded  new  ev- 
idence of  his  right  thus  to  claim  theii 


CHAPTER   VI. 


r/y 


then,  tliat  we  may  see,  and  be- 
lieve thee?  what  dost  thou 
work? 

31  Our  fathers  did  eat  manna 
in  the  desert ;  as  it  is  written. 
He  gave  them  bread  from  heav- 
en to  eat. 

32  Then  Jesus  said  unto 
them,  Verily,  verily,  I  say  unto 
you,  Moses  gave  you  not  that 
bread  from  heaven  ;  but  my  Fa- 


belief  and  obedience.  What  sign  ?  — 
what  dost  thou  loork  ?  They  had  on 
the  preceding  day  witnessed  a  mira- 
cle that  had  drawn  forth  expressions 
of  admiration.  It  is  possible,  how- 
ever, that  this  question  arose  from 
some  who  had  not  witnessed  that 
miracle ;  or  this  demand  for  a  sign 
might  have  had  reference  to  a  partic- 
ular kind  of  miracle  —  a  sign  from 
heaven.  Their  ancestors  had  acknowl- 
edged the  divine  authority  of  Moses, 
and  had  submitted  to  his  guidance, 
because,  among  other  reasons,  they 
were  miraculously  fed  with  manna, 
food  descending  from  the  air,  or  from 
heaven. 

31.  Bread  from  heaven.  See  Ps. 
78 :  24.  Allusion  was  made  to  the 
fact,  that  the  Israelites,  during  their 
journey  through  the  Arabian  wilder- 
ness, were  not  sustained  by  ordinary 
bread, but  by  manna  which  descended, 
as  dew,  from  heaven,  from  the  upper 
region  of  the  air.  Their  food  came 
from  above,  and  was  manifestly  pro- 
vided in  a  manner  which  showed  the 
special  providence  of  God  over  them 
while  under  the  care  of  Moses.  See 
Ex.  IG :  14—35. 

32.  That  bread  from  heaven.  The 
word  that  is,  here,  equivalent  to  the 
word  the;  and  the  idea  is,  Moses  did 
not  give  you  the  true  heavenly  food. 
The  food  which  was  given  in  the 
wilderness,  though  furnished  by  the 
special  providence  of  God,  was  only 
earthly  food,  sustaining  the  body. 

33.  The  bread  of  God;  the  food 
which  well  deserves  to  be  called  food 
in'epared  and  given  by  him,  nourish- 


ther  giveth  you  the  true  bread 
from  heaven. 

33  For  the  bread  of  God  is 
he  which  cometh  down  from 
heaven,  and  giveth  life  unto  the 
world. 

34  Then  said  they  unto  him, 
Lord,  evermore  give  us  this 
bread. 

35  And  Jesus  said  unto  them, 
I  am  the  bread  of  life :  he  that 


ment  for  the  soul.  ||  Is  he,  &c. ; 
more  properly,  is  that  which  cometh, 
&c.  Though  the  Saviour  meant  Am- 
self,  yet  he  was  still  using  figurative 
language,  which  he  explained  in  v. 
35.  Here  he  is  describing  the  bread 
which  God  had  given  for  the  soul. 
It  really  had  come  down  from  God, 
and  was  intended  for  the  happiness, 
not  of  one  particular  nation,  but  of 
the  human  race.  ||  Giveth  life.  As 
ordinary  bread  nourishes  life,  and  im- 
parts vigor  to  the  body,  so  does  the 
bread  from  heaven  nourish  the  life 
of  the  soul. 

34.  Evermore  give  21s,  &c.  Wheth- 
er the  people  fully  apprehended  our 
Lord's  meaning,  and  desired  spiritual 
blessings,  appears  doubtful  by  the 
manner  in  which  he  replied  to  them. 
They  needed  further  instruction  in 
regard  to  the  spiritual  necessities  of 
men.  Like  the  Samaritan  woman 
(4  :  15),  some  of  them  at  least  might 
have  been  still  cherishing  the  thought 
that  earthly  good  was  promised  by 
Jesus. 

35.  /  a7n  the  bread  of  life;  I  am 
the  giver  of  spiritual  and  everlasting 
blessings.  As  from  earthly  food  the 
body  derives  nourishment,  so  from 
me  proceeds  spiritual  and  immortal 
bliss.  II  He  that  cometh  to  me  —  he 
that  believeth  on  me.  These  expres- 
sions have  both  the  same  meaning ; 
namely,  he  that  relies  on  me  for  spir- 
itual blessings  and  becomes  my  disci- 
ple ;  he  that  submits  to  my  guidance 
and  obeys  my  instructions.  ||  Shall 
never  htinger  —  nevtr  thirst.  The 
words  hunger  and  thir.tf.  used  figura- 


m 


JOHJN. 


Cometh  to  me,  shall  never  hun- 
ger ;  and  he  that  believeth  on 
me,  shall  never  thirst. 

36  Bat  I  said  unto  you.  That 
ye  also  have  seen  me,  and  be- 
lieve not. 

37  All  that  the  Father  giveth 
me,  shall  come  to  me ;  and  him 
that  cometh  to  me,  I  will  in  no 
wise  cast  out. 

38  For  I   came  down  from 


lively,  express  the  feeling  ofungrati- 
Jied  desire,  the  longing  for  blessings  ; 
in  one  word,  misery.  The  idea,  then, 
of  the  Saviour  was  this :  He  who 
becomes  my  disciple  sliall  have  all  his 
wants  supplied,  shall  not  be  miserable, 
but  shall  possess  true  and  permanent 
bliss. 

36.  Ye  believe  not.  In  order  to 
derive  from  the  Saviour  this  spiritual 
and  abiding  good,  a  person  must  trust 
in  him  and  be  his  disciple.  But  those 
whom  he  was  addressing  had  not  sub- 
mitted themselves  to  him ;  and  hence 
it  was  that  they  were  still  unhappy, 
and  still  needed  so  much  to  ask  for 
blessings, 

37.  Jill  that  the  Father  giveth  me 
shall  come,  to  me.  By  this  remark  the 
Saviour  conveyed  to  the  Jews  the 
idea,  that  though  they  might  reject 
him,  and  fail  to  gain  the  blessings 
which  he  came  to  bestow,  yet  the 
great  object  of  his  coming  would  not 
be  lost.  For  the  Father  had  deter- 
mined that  success  should  attend  his 
cause.  However  unwilling  to  be- 
lieve on  him  those  might  be  to  whom 
the  Saviour  was  speaking,  yet  he 
would  not  lack  followers ;  for  the 
Father  had  given  to  him  multitudes 
of  the  human  race.  Thus  the  Son 
was  assured,  that  his  coming  into  this 
world  as  the  Saviour,  would  not  be 
in  vain ;  he  should  have  followers 
to  whom  would  be  given  spiritual 
and  eternal  Hfe.  Compare  Is.  53:  10 
—12.  John  17:  2.  Eph.  1:3—12. 
||  Sliall  come.  The  word  will  would 
oe  more  suitable  hero,  as  the  Saviour 


heaven,  not  to  do  mine  own  will, 
but  the  will  of  him  that  sent  me. 

39  And  this  is  the  Father's 
will  which  hath  sent  me,  that  of 
all  which  he  hath  given  me,  I 
should  lose  nothing,  but  should 
raise  it  up  again  at  the  last  day. 

40  And  this  is  the  will  of  him 
that  sent  me,  that  every  one  which 
seeth  the  Son,  and  believeth  on 
him,  may  have  everlasting  life : 


intended  merely  to  declare  the  cer- 
tainty that  he  would  have  a  company 
of  sincere  followers.  ||  Him  that 
cometh  to  me  ;  him  that  applies  to  me 
for  spiritual  blessings.  The  expres- 
sion signifies  such  an  applying  to 
Christ  as  results  from  a  deep  feeling 
of  need,  and  from  a  conviction  that 
Christ,  and  Christ  only,  can  bestow 
the  needed  blessings  ;  it  also  implies  a 
cheerful  submission  to  him.  Coming 
to  Christ,  then,  means  true  faith  in 
him,  and  obedience  to  him  as  our  Sa- 
viour and  Lord.  ||  In  no  wise;  by 
no  means.  The  word  wise  was  for- 
merly used  somewhat  like  our  word 
way.  See  on  Matt.  1  :  18.  |J  Cast 
out  ;  reject  from  the  glory  ana  bliss 
of  my  kingdom.  He  sliall  be  admit- 
ted.    Compare  Matt.  8  :  12. 

38,  39.  For  I  came,  &c.  Between 
the  Father  and  the  Son  there  is  no 
disagreement ;  the  Son  acts  in  per- 
fect accordance  with  the  Father's 
purposes,  and  therefore  will  welcome 
every  one  that  comes  to  him.  |j  1 
should  lose  nothing  ;  should  permit  to 
perish,  and  should  myself  be  deprived 
of,  no  one  belonging  to  the  company 
given  to  me.  ||  Raise  it  v-p  again  ;  to 
a  happy  state,  this  being  the  contrast 
of  losing  any  one.  The  disciple  of 
Christ  must  indeed  die  in  this  world ; 
but  the  Saviour  will  raise  him  up  to 
an  immortal  life.  Thus  neither  nat- 
ural nor  spiritual  death  shall  have 
permanent  dominion  over  the  be- 
liever. 

40.  Seeth  the  Son  ;  receives  knowl- 
edge concerning  him. 


CHAPTER  M. 


181 


and  I   will  raise  him  up  at  the 
last  day. 

41  The  Jews  then  murmured 
at  him,  because  he  said,  I  am 
the  bread  which  came  down 
from  heaven. 

42  And  they  said,  Is  not  this 
Jesus  the  son  of  Joseph,  whose 
father  and  mother  we  know? 
how  is  it  then  that  he  saith,  I 
came  down  from  heaven? 

43  Jesus  therefore  answered 


44.  jYo  mail  can  come  to  me.  The 
expression  come  to  me  means  become 
m.y  disciple.  The  word  can  here  re- 
lates to  the  moral  disposition  of  men. 
Their  disposition  not  bein^  in  ac- 
cordance with  the  demand  which 
Christ  makes,  they  cannot,  while  they 
continue  thus  averse  to  him,  become 
his  disciples.  True  obedience  to 
Christ  proceeds  from  love  to  him ;  a 
mere  external  obedience  he  does  not 
seek.  II  Draio  him ;  lead  him ;  so 
influence  his  disposition  that  he  will 
have  new  feelings  in  respect  to  Christ, 
and  will  submit  to  him.  This  draio- 
ing,  as  it  is  explained  in  the  next 
verse,  is  a  divine  influence  on  a  per- 
son's soul,  connected  with  his  being 
taught  the  truths  of  God.  It  is  God's 
teaching ;  it  is  his  presenting  to  a 
person  divine  truth,  and  making  the 
teaching  eflectual.  This  influence 
of  God  on  the  soul  of  man  is  neces- 
sary in  consequence  both  of  men's 
ignorance  and  of  their  perversity 
towards  God ;  and  it  consists  in  re- 
moving both.  A  person  who  has 
been  drawn  to  Christ  by  the  Father  is 
one  who  has  been  taught  divine 
truth,  and  whose  feelings  and  pur- 
poses in  respect  to  Christ  have  been 
changed  ;  so  that  he  regards  the  Sa- 
viour with  love,  with  reliance  and 
obedience.  He  has  been  renewed  in 
the  spirit  of  his  mind.  In  this  draw- 
ing, no  violence  is  done  to  the  mental 
or  the  moral  powers  of  a  man ;  but 
the  influence  of  God  is  harmonious 
with  both,  and  renews  the  heart  in 
such  a  manner  that  the  person  is  con- 
VOL.  II.  Ifi 


and   said    unto  them,    Murmur 
not  among  yourselves. 

44  No  man  can  come  to  me, 
except  the  Father  which  hath 
sent  me  draw  him  :  and  I  will 
raise  him  up  at  the  last  day. 

45  It  is  written  in  tlie  proph- 
ets. And  they  shall  be  all  taught 
of  God.  Every  man  therefore 
that  hath  heard,  and  hath  learned 
of  the  Father,  cometh  unto  me. 

46  Not   that    any  man   hath 


scious  of  no  interruption  of  his  own 
free  choice  and  action.  While,  how- 
ever, the  person  may  not  be  able  to 
distinguish  between  the  operation  of 
God  on  his  soul  and  other  favorable 
influences,  yet  the  Scripture  leads  us 
to  ascribe  this  spiritual  change  to  the 
efl^ectual  teaching  and  influence  of 
God.  Compare  2  Cor.  4  :  6.  Since, 
now,  such  an  influence  from  God  is 
necessary  in  order  to  induce  men  to 
become  followers  of  Christ,  the  Sa- 
viour sought  to  check  the  murmuring 
of  the  Jews  by  intimating  to  them,  that 
they  were  too  earthly-minded  rig-htly 
to  apprehend  and  to  receive  his  instrue  - 
tions  ;  that  they  did  not  properly  re- 
ceive his  instructions,  because  they 
had  not  a  pious  state  of  mind,  such  as 
God's  influence  produces.  Had  they 
possessed  such  a  state  of  mind,  they 
would  have  received  him. 

45.  Jesus  sustained  his  remark  by 
a  reference  to  their  own  Scriptures, 
and  thus  showed  that  a  divine  influ- 
ence was  needed  by  his  hearers.  In 
the  prophets.  The  word  prophets  is 
here  equivalent  to  prophetical  wri- 
tings. The  particular  passage  allu- 
ded to  by  our  Saviour,  is  Is.  54  :  I'J. 
II  Every  man  that  hath  heard,  &c. 
The  teaching  of  the  Father  is  eff'ectu- 
al.  He  convinces  and  gently  swaj'-s 
the  soul,  so  that  the  person  becomes 
with  all  his  heart  a  disciple  of  Christ. 

46.  JVot  that  any  man  hath  se/n  the 
Father,  &.c.  The  Saviour  carefully 
guarded  his  language  against  abuse 
He  did  not  mean  to  intimate  that  any 
man  has  ever  seen   God,  and  had  a 


182 


JOHN. 


seen  the  Father,  save  he  which 
is  of  God,  he  hath  seen  the  Fa- 
ther. 

47  Verily,  verily,  I  say  unto 
you,  He  that  believeth  on  me 
hath  everlasting  life. 

48  I  am  that  bread  of  life. 

49  Your  fathers  did  eat  manna 
in  the  wilderness,  and  are  dead. 

50  This  is  the  bread  which 
Cometh  down  from  heaven,  that  a 
man  may  eat  thereof,  and  not  die. 

personal  acquaintance  with  him,  as  a 
pupil  sees  his  human  teacher.  A 
personal  knowledge  of  the  Father, 
and  such  a  perfect  acquaintance  with 
his  will  as  would  result  from  personal 
knowledge,  belonged  to  no  one  except 
the  Messiah,  who  proceeded  from 
God,  and  "  was  with  God,"  and  who 
therefore  could  communicate  to  men 
all  necessary  information  respecting 
the  divine  will.     Compare  1 :  18,  2. 

47.  Verity,  verily,  I  say  unto  you, 
&c.  At  V.  36,  Jesus  commenced  a 
digression  from  the  main  topic  of  dis- 
course, in  order  distinctly  to  show 
the  Jews  wherein  consisted  the  diffi- 
culty which  hindered  them  from  ac- 
ceding to  his  claims.  He  now  re- 
sumes the  original  topic,  and  asserts, 
as  he  had  at  v.  35,  that  he  was  emi- 
nently the  author  of  spiritual  and 
eternal  blessings. 

48.  That  bread;  more  properly,  the 
bread.     See  v.  35. 

50.  £nd  not  die ;  and  have  eternal 
life.  The  blessings  which  Jesus  could 
bestow  would  endure  forever. 

51 .  /  am  the  living  bread  ;  the  bread 
which  sustains  life — not  the  mortal 
life,  but  the  immortal.  That  is,  I  be- 
stow immortal  bliss.  ||  If  any  man 
eat  of  this  bread  ;  if  a  man  rely  on  me 
for  bliss.  \\My  fiesh;  my  own  per- 
son, I  myself.  ||  /  loill  give;  that  is, 
give  up,  surrender.  |]  The  life  of  the 
world;  the  salvation,  the  eternal  life 
of  men. 

The  Saviour  thus-  endeavored  to 
draw  the  attention  of  his  hearers  to 
himself  as  the  source  of  spiritual  bless- 


51  I  am  the  living  bread 
which  came  down  from  heaven 
if  any  man  eat  of  this  bread,  he 
shall  live  forever  :  and  the  bread 
that  I  will  give  is  my  flesh, 
which  I  will  give  for  the  life  of 
the  world. 

52  The  Jews  therefore  strove 
among  themselves,  saying,  How 
can  this  man  give  us  his  flesh 
to  eat  ? 

53  Then    Jesus    said    unto 


ings,  and  not  merely  as  a  teacher. 
He  spoke  of  himself  as  one  wholly 
distinguished  from  all  others,  both 
as  possessing,  and  doing,  that  wliich 
would  most  signally  benefit  the  world 
in  regard  to  spiritual  good.  To  what 
precisely  the  Saviour  referred,  we 
know  by  the  events  that  have  since 
occurred ;  namely,  to  his  death  on 
the  cross,  which  procured  life,  par- 
don, and  eternal  bliss  for  believers  of 
every  nation  and  through  all  time. 
His  immediate  hearers,  however,  did 
not  fully  understand  what  he  meant. 
Nor  did  he  suppose  they  would ;  but 
his  object  would  be  gained,  if  he 
should  arouse  them  to  reflection,  and 
lodge  such  thoughts  in  their  minds 
as  would  prepare  them,  after  he 
should  have  suffered  death,  for  a  more 
full  exhibition  of  his  great  doctrines. 

52.  Hoto  can  this  man  give  us  his 
flesh  to  eat  ?  The  Saviour  had  used 
the  words  bread  and  eat  in  a  figura- 
tive sense ;  meaning  to  convey  the 
idea,  that  as  bread  nourishes  the 
body,  so  he  could  impart  spiritual 
nourishment  to  the  soul ;  and  that  as 
the  sensation  of  hunger  leads  a  person 
to  eat  food  in  order  to  be  satisfied,  so 
a  longing  for  true,  spiritual  bliss  could 
be  satisfied  only  by  confiding  in  him, 
and  receiving  his  blessings.  But  the 
Jews  overlooked  the  figurative  nature 
of  the  language,  when  he  spoke  of 
his  flesh  as  imparting  life.  Hence 
arose  their  inquiry. 

53.  Then  Jesus  said.  The  Saviour 
did  not  reply  to  their  inquiry.  He 
repeated  in  similar,  though  stronger 


CHAPTER  VI. 


ISS 


them,  Verily,  verily,  I  say  unto 
you,  Except  ye  eat  the  flesh  of 
the  Son  of  man,  and  drink  his 
blood,  ye  have  no  life  in  you. 

54  Whoso  eateth  my  flesh, 
and  drinketh  my  blood,  hath 
eternal  life ;  and  I  will  raise  him 
up  at  the  last  day. 

55  For  my  flesh  is  meat  in- 
deed, and  my  blood  is  drink  in- 
deed. 

56  He  that  eateth  my  flesh, 
and  drinketh  my  blood,  dwell- 
eth  in  me,  and  I  in  him. 

terms,  the  sentiment  which  he  had 
already  expressed.  His  design  was, 
to  fix  deeply  in  their  minds  the 
thought  that  men's  spiritual  welfare 
must  be  derived  from  him,  as  the  one 
whose  death  was  to  be  the  distin- 
guished means  of  procuring  for  them 
pardon  and  eternal  life.  It  was  to 
himself,  then,  as  a  suffering,  dying 
Saviour,  that  he  wished  to  draw  their 
attention  ;  and  to  an  implicit  reliance 
on  him,  in  the  character  of  a  dying 
Saviour,  as  the  author  of  real,  abiding 
bliss  to  their  souls.  Hence  he  spoke 
not  only  of  his  flesh,  but  also  of  his 
blood.  II  Ye  have  no  life  in  you;  ye 
have  not  spiritual,  eternal  life ;  your 
souls  are  dead  in  trespasses  and  sins, 
destitute  of  real,  everlasting  bliss. 
Eternal  life  must  be  bestowed  by  the 
Saviour,  the  Lamb  of  God ;  and  it 
pertains  to  those  only  who  trust  in 
him  as  his  disciples. 

•54 .  Wh oso  eateth  my  flesh ,  &c .  As 
the  bodily  life  is  dependent  on  food 
and  drink,  so  a  healthful,  happy  state 
of  the  soul  depends  on  receiving 
Christ  and  trusting  in  him. 

55.  My  flesh  is  meat  indeed;  my 
Mood  is  drink  indeed ;  sustaining  the 
soul  and  nourishing  it  for  endless 
bliss  ;  food  indeed,  as  contrasted  both 
with  the  manna  Avhich  sustained  the 
Israelites  in  the  desert,  and  with  the 
ordinary  food  of  men. 

56.  Dicelleth  in  me.  The  Saviour 
then  mentioned  a  reason  why  trust- 
ing in  him  would  secure  eternal  life  ; 


j  57  As  the  living  Father  hath 
sent  me,  and  I  live  by  the  Fa- 
ther ;  so  he  that  eateth  me,  even 
he  shall  live  by  me. 

58  This  is  that  bread  which 
came  down  from  heaven  :  not  as 
your  fathers  did  eat  manna,  and 
are  dead  :  he  that  eateth  of  this 
bread  shall  live  forever. 

59  These  things  said  he  in 
the  synagogue,  as  he  taught  in 
Capernaum. 

60  Many  therefore  of  his  dis- 
ciples, when  they  had  heard  this^ 


namely,  between  him  and  every  be- 
liever there  exists  a  most  intimate 
union,  he  dwelling  in  the  believer,  that 
is,  constantly  imparting  blessings, 
and  guiding  him  by  spiritual  influ- 
ence ;  and  the  believer  diceVing  in 
Christ,  that  is,  receiving  spiritual 
good  from  him.  This  intimate  union 
of  Christ  with  the  believer,  and  of 
the  believer  with  Christ,  in  mutual 
affection  and  interest  —  this  superin- 
tendence of  Christ  and  dependence  of 
the  believer — secures  the  believer's 
eternal  life. 

57.  The  living  Father ;  the  Father 
who  "  hath  life  in  himself"  (5  :  26), 
that  is,  who  is  the  source  of  all  life. 
II  /  live  by  the  Father  ;  I  also  have  life 
in  myself  (5  :  26),  by  the  Father's  ar- 
rangement. II  He  that  eateth  me;  he 
that  relies  on  me  for  spiritual  life. 
See  vs.  53,  54.  ||  Shall  live  by  me; 
shall  enjoy  eternal  life  by  means  of  me. 

The  possession  of  eternal  life,  by 
the  believer  in  Christ,  is  here  placed 
on  an  immovable  foundation.  The 
Father,  who  has  life  in  himself  as  its 
great  source,  has  appointed  the  Son 
to  be  the  Saviour,  and  has  ordained 
that,  in  the  capacity  of  a  Saviour,  he 
too  should  have  life  in  himself.  As 
certainly  as  this  arrangement  on  the 
part  of  the  life-giving  Father  secures 
a  life-giving  power  to  the  Son,  so 
certainly  will  every  believer  in  the 
Son  receive  eternal  life  through  him. 

60.  His  disciples.  This  word  is 
here  used  in  a  large  sense,  meaning 


184 


JOHN. 


said,  This  is  a  hard  saying ; 
who  can  hear  it? 

61  When  Jesus  knew  in  him- 
self that  his  disciples  murmured 
at  it,  he  said  unto  them,  Doth 
this  offend  you  1 

62  What  and  if  ye  shall  see 
the  Son  of  man  ascend  up  where 
he  was  before? 

63  It  is  the  Spirit  that  quick- 
^neth;  the  flesh  profiteth  noth- 
ing :    the    words    that   I   speak 

the  persons  who  had  lately  attended 
on  the  instructions  of  Jesus,  though 
their  hearts  had  not  become  attached 
to  him.  II  A  hard  saying  ;  an  address 
hard  to  be  understood  and  believed. 
They  referred  to  his  speaking  of  hav- 
ing come  down  from  heaven,  of  his 
being  the  bread  of  life,  of  the  neces- 
sity of  feeding  on  him  in  order  to 
enjoy  eternal  life,  and  of  the  need  of 
God's  influence  to  turn  their  hearts 
to  him.  II  Who  can  hear  it?  who 
can  comprehend  and  receive  such  an 
address .? 

61.  Offend  you?  prove  a  stum- 
bling-block, induce  you  to  forsake 
me  .?     See  on  Matt.  5  :  29.   13:21. 

62.  What  and  if  ye  shall  see,  «&c.  If 
my  declaration,  that  I  came  down  from 
heaven,  seems  to  you  a  hard  saying, 
what  will  ye  think  hereafter,  should 
/e  see  the  Messiah  ascending,  4&:c. 
j]  U]>  2chere  he  teas  before  ?  to  heav- 
en, where  he  dwelt  before  he  appeared 
among  men.  Compare  1 :  1,  18.  3: 
13     17:5. 

63.  The  people  were  unable  also  to 
see  the  propriety  of  his  calling  him- 
self the  bread  of  life  on  which  a  man 
must  feed,  and  of  his  declaring  it 
necessary  to  eat  his  flesh  and  to  drink 
his  blood,  in  order  to  have  eternal 
life.  They  did  not  comprehend  his 
meaning ;  but  were  ready  to  reject 
his  instructions  as  unintelligible  and 
absurd.  He  cautioned  them  against 
thus  regarding  his  instructions,  and 
declared  that  they  were  indispensable 
to  the  true  life  of  the  soul.  It  is 
the   Spirit  that   quickeneth ;   it  is  the 


unto   you,   they  are  spirit,   and 
they  are  life. 

64  But  there  are  some  of 
you  that  believe  not.  For  Jesus 
knew  from  the  beginning  who 
they  were  that  believed  not,  and 
who  should  betray  him. 

65  And  he  said.  Therefore 
said  I  unto  you,  that  no  man 
can  come  unto  me,  except  it 
were  given  unto  him  of  my 
Father. 


soul,  the  animating  principle,  that 
maketh  alive.  ||  The  flesh  profiteth 
nothing;  the  body,  considered  by  it- 
self and  alone,  is  of  no  avail  in  respect 
to  life  and  true  enjoyment.  ||  They 
are  spirit,  and  they  are  life ;  my  in- 
structions are  an  animating  princi- 
ple to  the  soul;  they  are  the  means 
of  spiritual,  eternal  bliss.  The  idea 
conveyed  by  the  whole  verse,  may 
be  thus  expressed :  The  spirit,  the 
animating  principle,  is  necessary  to 
give  life  to  the  body ;  without  it, 
the  body  has  no  power.  So  my  in- 
structions are  an  animating  principle 
to  the  soul,  and  are  the  means  of  its 
enjoying  eternal  life  ;  without  my  in- 
structions, the  soul  will  be  destitute 
of  spiritual,  eternal  bliss,  just  as  with- 
out the  spirit  the  flesh  is  lifeless  and 
powerless.  Thus  the  Saviour  declared 
the  necessity  and  the  efficacy  of  the 
truths  which  he  had  communicated, 
and  cautioned  the  people  against  re- 
jecting them, 

64.  From  the  beginning;  that  is, 
of  his  public  entrance  on  his  office. 

65.  Therefore  said  J  unto  yov,  &c. 
See  v.  44.  Jesus  was  so  well  ac- 
quainted with  the  character  of  man, 
and  so  thoroughly  read  the  hearts  of 
those  who  professed  belief  in  him, 
that  he  knew  how  necessary  was  a 
special  divine  influence  to  a  just  ap- 
prehension of  his  teaching,  and  to 
right  feelings  towards  him.  Hence 
too,  he  knew  that  of  those  to  whom 
he  had  now  been  speaking,  there  were 
some  who  would  not  receive  him  as 
the  Messiah 


CHAPTER  VI. 


185 


66  From  that  time  many  of 
his  disciples  went  back,  and 
walked  no  more  with  him. 

67  Then  said  Jesus  unto  the 
twelve,   Will  ye  also  go  away  ? 

QS  Then  Simon  Peter  an- 
swered him,  Lord,  to  whom 
shall  we  go  ?  thou  hast  the  words 
of  eternal  life. 

69   And  we  believe,  and  are 


G6.  Disciples.     See  on  v.  60. 

68.  Words  of  eternal  life  ;  instruc- 
tions which  guide  to  eternal  bliss. 

69.  Tkat  Christ;  the  Messiah. 

70.  Chosen;  selected  to  be  my 
apostles,  and  to  enjoy  a  more  intimate 
acquaintance  with  me.  ||  A  devil. 
The  disposition  of  Satan,  as  the  ad- 
versary of  Christ,  might  well  be  said 
to  have  been  possessed  by  Judas.  The 
word,  however,  here  used  in  the  origi- 
nal, may  have  been  employed  in  the 
general  sense  of  adversary,  without 
fastening  on  Judas  the  appellation 
devil.  When  the  original  word  prop- 
erly means  Devil,  it  has  the  article 
connected  with  it,  thus  ;  The  Devil. 
There  being  no  article  here  used  in 
the  original,  the  Saviour  probably  in- 
tended merely  to  declare  that  one  of 
the  little  company  would  act  the  part 
of  an  insidious  enemy. 

71.  Judas  Iscariot.  See  on  Matt. 
10:4.  II  That  should  betray  him  ;  that 
was  going  to  betray  him,  though  he 
was  one  of  the  twelve. 

Topics  for  Reflection.  1.  Spir- 
itual and  everlasting  blessings  are 
chiefly  worthy  of  our  pursuit,  v.  27. 

2.  Spiritual  blessings  can  be  se- 
cured only  by  believing  in  Jesus 
Christ  and  becoming  his  disciples. 
vs.  29,  35. 

3.  True  faith  in  Christ  has  respect 
to  him  as  the  giver  of  spiritual  good, 
and  as  blessing  the  world  through  his 
sufferings  and  death,  vs.  48,  53. 

4.  True  faith  in  Christ  is  a  real 
reliance  on  him  for  blessings,  which 
arises  from  a  feeling  of  our  necessities. 
Such  a  feeling  of  need  must  exist  be- 
fore a   person   will   trust   in  Christ ; 


sure   that  thou  art  that  Christ 
the  Son  of  the  living  God. 

70  Jesus  answered  them 
Have  not  I  chosen  you  twelve, 
and  one  of  you  is  a  devil  ? 

71  He  spake  of  Judas  Iscari- 
ot, the  son  of  Simon :  for  he  it 
was  that  should  betray  him,  be- 
inor  one  of  the  twelve. 


and  a  feeling  of  need  can  be  satisfied 
only  by  a  sincere  application  to  him, 
and  a  reception  of  his  blessings  ;  just 
as  hunger  must  be  felt,  in  order  that 
food  may  be  sought ;  and  the  food 
must  be  received  in  order  to  satisfy 
hunger,  v.  51. 

5.  If  we  are  sensible  of  our  spiritual 
necessities,  there  is  great  encourage- 
ment to  trust  in  Christ.  God  has  ap- 
pointed that  many  shall  receive  the 
Saviour's  blessings  ;  hence  every  one, 
who  feels  his  need,  is  encouraged  to 
apply  to  the  Saviour.  Whoever,  of 
any  nation  or  condition,  of  any  age 
or  circumstances,  however  deep  his 
sense  of  ill-desert,  ichoever  is  inclined 
to  come  to  Christ,  is  assured  of  a 
welcome  reception,  v.  37. 

6.  Such  is  the  natural  disposition 
of  men  towards  God,  that  without  a 
special,  divine  influence  inclining 
them  to  come  to  the  Saviour,  they 
will  not  come.  Are  we  sensible  of 
our  utter  sinfulness,  and  of  our  lia- 
bility to  destroy  our  souls  by  refusing 
to  come  to  Christ  ?  Let  us,  then,  not 
trust  to  our  own  hearts.  How  con- 
descending is  God,  not  only  in  pro- 
viding a  Saviour,  but  also  in  drav/ing 
men  to  him  !  O,  let  us  beware  of  re- 
sisting and  grieving  the  Spirit.  On 
the  contrary,  let  us  be  solicitous  to 
be  so  taught  of  God,  that  we  shall 
receive  the  Saviour  and  trust  in  him. 
V.  44. 

7.  If  the  doctrines  of  the  Bible  ap- 
pear to  us  difficult  of  comprehension, 
and  repulsive,  let  us  seek  for  more 
enlightening  influence,  for  higher  and 
more  spiritual  views.  A  ray  of  light 
may  strike  on  our  minds,  and  scatter 
all    our  darkness.     Obsuure  as  some 


186 


JOHN. 


CHAPTER    Vn. 

AFTER  these  things  Jesus 
walked  in  Galilee :  for  he 
would  not  walk  in  Jewry,  be- 
cause the  Jews  sought  to  kill  him. 

parts  of  divine  truth  may  appear  to 
us,  yet  let  us  rely  on  Christ  as  the 
infallible  Teacher  and  the  safe  Guide 
to  heaven. 

8.  A  true  disciple  will  continue  in 
his  attachment  to  the  Saviour,  vs.  66 
—69. 

9.  How  awful  the  guilt  of  reject- 
ing the  Saviour  after  having  received 
abundant  knowledge  respecting  him  ! 
vs.  70,  71. 

CHAPTER  VH. 

1.  Jesus  xoalked  ;  went  about,  dwelt. 
II  Jewry  ;  Judea.  ||  Because  the  Jeics 
sought  to  kill  him.  Galilee,  as  well 
as  Judea,  was  inhabited  by  Jews  ;  but 
the  principal  men  of  the  nation  lived 
in  Judea,  and  Jerusalem,  in  Judea, 
was  the  seat  of  the  Jewish  power. 
There  was  consequently  much  more 
opposition  to  Jesus  in  Judea,  than  in 
the  other  parts  of  the  country. 

2.  77ie  Jeics'  feast  of  tabernacles  ; 
one  of  their  annual  festivals.  There 
were  three  great  annual  festivals 
(see  Deut.  16  :  16)  ;  the  passover,  or 
festival  of  unleavened  bread  (Deut. 
16:1—8.  Ex  12:14—17,  27),  the 
pentecost,  or  festival  of  weeks  (Deut. 
16:  9—12),  and  the  festival  of  taber- 
nacles (Deut.  16:  13—15).  This  last 
received  its  name  from  the  manner  in 
which  it  was  celebrated.  The  people 
erected  booths  of  green  branches  and 
leaves,  both  on  their  houses  and  in 
the  courts  and  streets  in  which  they 
dwelt  during  the  continuance  of  the 
festival.  Tliey  also  carried  about 
fruits  of  choice  trees,  and  branches 
of  palms,  willows,  and  other  trees.  It 
was  intended  as  a  memorial  of  the  Is- 
raelites' journeying  through  the  desert 
from  Egypt  to  Canaan,  during  which 
they  dwelt  in  booths.  See  Lev.  23 : 
40 — 43.  It  was  also  intended  as  a 
season  of  thanksgiving  for  the  harvest, 
and  was  therefore  called  the  festival 
of   ingathering.      See    Lev.   23 :  39. 


2  Now  the  Jews'  feast  of 
tabernacles  was  at  hand. 

3  His  brethren  therefore  said 
unto  him,  Depart  hence,  and  go 
into    Judea,    that    thy    disciples 

Deut.  16  :  13—15.  Ex.  23  :  16.  34  : 
22.  It  commenced  on  the  fifteenth 
of  the  month  Tisri,  corresponding  to 
our  October  (Lev.  23  :  34,  39),  and 
was  held  eight  days ;  the  first  and 
the  last  of  which  were  days  of  special 
solemnity.  See  Lev.  23  :  35,  36.  It 
was  a  time  of  much  joy,  and  of  the 
public  reading  of  the  law.  See  Deut. 
31  :  10—13.  Compare  Neh.  8 :  14— 
18.  It  was  called,  by  Jewish  writers, 
the  greatest  festival;  and  if  was  com- 
monly said,  that  if  a  person  was  not 
acquainted  with  this  festival,  he  did 
not  know  what  joy  was.  Besides  the 
ceremonies  prescribed  by  Moses,  the 
later  Jews  say  there  was  added  the 
ceremony  of  drawing  water,  every 
morning  during  the  festival,  from  the 
fountain  Siloam,  in  a  golden  vessel, 
and,  after  conveying  it  with  much 
solemnity  to  the  temple,  the  priests 
poured  it  out  on  the  altar,  while  the 
Levites  were  engaged  in  singing. 
Another  ceremony  was  added,  in 
order  to  celebrate  the  conquest  of  Jeri- 
cho by  Joshua.  Every  day  of  the 
festival,  the  Jews,  holding  branches 
in  their  hands,  would  pass  around  the 
altar,  shouting  Hosanna.  On  the 
seventh  day ,  they  would  go  around  it 
seven  times  in  the  same  manner. 

3.  That  thy  disciples  also  may  see, 
&c.  The  word  disciples  is  here  used 
in  the  same  extensive  sense  as  in 
6  :  60,  66.  The  near  relatives  of  Je- 
sus, knowing  that  he  had  attracted 
much  attention  in  Judea,  thought  it 
would  be  wise  in  him  to  confirm  the 
good  opinion  which  many  there  had 
formed.  They  did  not  correctly  judge 
respecting  Jesus,  nor  rightly  estimate 
his  proceedings ;  they  were  actuated 
by  worldly  views.  Though  they  did 
not  believe  in  him  as  the  Messiah 
(see  V.  5),  yet  they  knew  he  was  an 
uncommon  man,  and  they  would  re- 
joice, should  their  expectations  of  a 
great  Deliverer  be  realized  in  him 


CHAPTER   VIJ. 


18: 


also    may    see    the    works    that 
thou  cloest. 

4  For  there  is  no  man  that 
(ioeth  any  thing  in  secret,  and 
he  himself  seeketh  to  be  known 
openly.  If  thou  do  these  things, 
show  thyself  to  the  world. 

5  (For  neither  did  his  breth- 
ren believe  in  him.) 

6  Then  Jesus  said  unto  them. 
My  time  is  not  yet  come :  but 
your  time  is  always  ready. 

7  The  world  cannot  hate 
you ;  but  me  it  hateth,  because 
I  testify  of  it,  that  the  works 
thereof  are  evil. 

8  Go  ye  up  unto  this  feast : 
I  go  not  up  yet  unto  this  feast ; 
for  my  time  is  not  yet  full  come. 

9  Wh^n  he  had  said  these 
words  unto  them,  he  abode  still 
in  Galilee. 


Should  he  be  generally  acknowl- 
edged, in  the  sense  of  the  term  then 
cherished,  the  king  of  the  Jews,  they 
would  probably  have  coincided  with 
the  current  opinion,  and  have  felt  a 
pride  in  being  his  relatives. 

4.  If  thou,  do  these  things.  The 
word  if  does  not  here  express  doubt, 
for  his  brethren  had  just  acknowl- 
edged (v.  3)  that  he  had  performed 
wonderful  works.  It  is  equivalent  to 
onr  word  since.  ||  To  the  icorld  ;  pub- 
licly. Judea  was  the  more  important 
part  of  Palestine ;  and  the  festival, 
which  was  now  at  hand,  would  draw 
visitors  to  Jerusalem  from  all  quarters. 
Galilee  was  comparatively  an  obscure 
region,  where,  as  they  might  say, 
he  was  burying  himself  from  public 
notice. 

6.  My  time  is  not  yet  come ;  a  suit- 
able time  for  me  to  be  going  up  to  the 
festival.  |1  Your  time  is  ahcays  ready  ; 
any  time  is  suitable  for  you.  There 
are  no  special  reasons  in  respect  to 
you  for  preferring  one  time  before 
another. 


10  But  when  his  brethren 
were  gone  up,  then  went  he 
also  up  unto  the  feast,  not  open- 
ly, but  as  it  were  in  secret. 

11  Then  the  Jews  sought 
him  at  the  feast,  and  said,  Where 
is  he? 

12  And  there  was  much  mur- 
muring among  the  people  con- 
cerning him :  for  some  said,  He 
is  a  good  man  :  others  said, 
Nay ;  but  he  deceiveth  the  peo- 
ple. 

13  Howbeit,  no  man  spake 
openly  of  him,  for  fear  of  the 
Jews. 

14  Now,  about  the  midst  of 
the  feast,  Jesus  went  up  into  the 
temple  and  taught. 

15  And  the  Jews  marvelled, 
saying,  How  knoweth  this  man 
letters,  having  never  learned? 


7.  The  world  cannot  hate  you.  The 
immediate  relatives  of  Jesus  were  not 
so  different  from  other  men  in  re- 
ligious respects,  as  to  be  exposed  to 
their  ill-will.  Nor  did  they,  like  Je- 
sus, sustain  any  public  relation  to 
men  which  required  them  to  reprove 
the  sins  of  the  world. 

8.  My  time.     See  on  v.  6. 

10.  JVot  openly,  but  as  it  icere  in 
secret.  It  was  customary  among  the 
Jews  to  visit  Jerusalem  at  the  great 
festivals  in  companies.  Jesus  chose 
to  go  on  this  occasion  alone,  in  a  re- 
tired manner;  and  perhaps  not  on 
the  most  public  roads.  He  wished 
neither  to  create  excitement  among 
the  populace,  who  were  ready  to  pro- 
claim him  as  a  king,  nor  needlessly  to 
provoke  the  hostility  of  the  chief  men. 

12.  Murmuring;  not  complaining, 
but  conversing,  or  disputing,  in  a 
private  manner,  so  as  not  to  be  de- 
tected by  the  rulers. 

13.  For  fear  of  the  Jeics ;  of  the 
chief  men  among  the  Jews. 

15.    How  knoweth  this  man  letters? 


188 


JOHN. 


16  Jesus  answered  them,  and 
said,  My  doctrine  is  not  mine, 
but  his  that  sent  me. 

17  If  any  man  will  do  his 
will,  he  shall  know  of  the  doc- 
trine, whether  it  be  of  God,  or 
whether  I  speak  of  myself 

The  word  rendered  letters  signifies 
learning,  or  scriptures.  It  here,  doubt- 
less, reft'rs  to  the  knowledge  of  the 
Jewish  Scriptures.  The  Jews  culti- 
vated no  other  learning  ;  and  the  Sa- 
viour had  probably  been  explaining 
some  portions  of  the  Old  Testament. 
See  the  preceding  verse.  Compare 
Luke  4  :  16.  ||  Having  never  learned. 
Jesus  had  not  been  taught  by  the  doc- 
tors of  the  law,  nor  gone  through 
their  usual  course  of  training.  The 
question  in  this  verse  was  asked,  not 
so  much  to  express  admiration  at  the 
Saviour's  teaching,  as  to  create  doubts 
in  the  minds  of  the  common  people, 
and  to  hinder  them  from  receiving  his 
doctrines. 

16.  Jesus  answered  them,  &c.  Je- 
sus saw  the  design  of  the  inquiry,  and 
proceeded  to  show  whence  his  doc- 
trine originated,  and  to  present  proofs 
that  it  was  the  truth,  derived  from 
God.  II  My  doctrine;  my  instruc- 
tion, the  sentiments  which  I  deliver. 
II  Is  not  mine,  &c. ;  is  not  to  be  re- 
garded mine,  so  much  as  God's,  by 
whose  authority  I  act.  My  instruc- 
tions were  not  devised  by  myself,  ir- 
respectively of  the  Father ;  but  are 
the  instructions  which  he  himself 
approves  and  sanctions.  Jesus  thus 
met  the  objection  which  was  couched 
in  the  inquiry  of  the  preceding  verse. 
The  leading  Jews  knew  that  he  had 
not  been  instructed  in  the  Scriptures 
by  their  teachers.  Jesus  declared, 
that  his  doctrine  descended  from 
heaven. 

17,  18.  In  these  two  verses,  our 
Lord  presented  two  reasons  in  con- 
firmation of  his  professing  to  teach  on- 
ly what  was  agreeable  to  God's  will. 
The  first  reason  is,  that  his  doctrine 
itself  is  such  as  commends  itself  to  a 
pious   mind ;    and   every  one  whose 


18  He  that  speaketh  of  him- 
self, seeketh  his  own  glory ; 
but  he  that  seeketh  his  glory 
that  sent  him,  the  same  is  true, 
and  no  unrighteousness  is  in 
him. 

19  Did  not  Moses  give  you 


heart  is  right  in  the  sight  of  God,  will 
feel  that  the  doctrine  is  true.  Jf 
any  man  tcill  do  his  zvill ;  if  any  one 
is  disposed  to  obey  the  will  of  God  ; 
that  is,  is  truly  pious.  To  such  a 
person  the  doctrine  of  Christ  com- 
mends itself  as  a  source  of  light  and 
spiritual  strength,  so  fitted  to  the 
wants  of  men,  that  the  author  of  the 
doctrine  is  perceived  to  be  the  author 
of  the  human  soul.  ||  Of  myself;  by 
my  own  suggestion  and  authority, 
apart  from  God. 

Reflection.  What  a  recommen- 
dation is  this  of  the  gospel !  and  how- 
strong  a  proof  of  its  truth  !  Of  what 
human  system  of  morals  and  religion 
can  our  Saviour's  remark  be  made  ? 
Between  the  doctrines  of  Christianity 
and  the  nature  of  man  there  is  entire 
harmony.  His  highest  necessities 
here  find  an  ample  supply  ;  his  high- 
est desires,  full  gratification.  And  all 
the  gratification  which  Christianity 
imparts,  tends  to  the  elevation  of  the 
soul  in  true  worth. 

18.  Another  argument  for  the  truth 
of  his  doctrine  Jesus  adduced  from 
his  own  manner  of  proceeding  ;  name- 
ly, his  not  seeking  honor  for  himself, 
but  for  the  Father  who  had  sent  him. 
Here  was  a  proof  of  sincerity  and 
probity.  He  that  speaketh  of  himself ; 
that  is,  by  his  own  authority,  not  be- 
ing sent  from  God.  ||  Js  true;  up- 
right and  worthy  of  confidence.  ||  Un- 
righteousness ;  deception.  Jesus  did 
not  seek  honor  for  himself,  but  for 
God.  All  his  actions  showed  a  su- 
preme regard  for  the  divine  glory. 
Hence,  confidence  ought  to  be  placed 
in  his  instructions. 

19.  Did  not  Moses  give  you  the 
late  ?  Jesus  had  declared,  that  a  truly 


CHAPTER  VII. 


189 


the  law,  and  yet  none  of  you 
keepeth  the  law?  Why  go  ye 
about  to  kill  me  ? 

20     The     people      answered 


pious  state  of  mind  could  judge  cor- 
rectly respecting  his  doctrine.  He 
now  brings  distinctly  to  view  the  irre- 
ligious spirit  of  the  Jews,  as  dis- 
qualifying them  to  pass  a  righteous 
judgment.  Though  they  professed 
to  reverence  the  law  of  Moses,  yet 
they  were  indulging  a  temper  of  mind 
towards  Jesus  utterly  at  variance 
with  the  law.  Jesus  knew  that  they 
were  cherishing  desires  for  his  death  ; 
and  they  pretended  that  he  was  a  vio- 
lator of  the  Sabbath,  because  he  had 
healed  on  that  day.  This  accusation 
Jesus  showed  to  be  a  most  unreason- 
able one,  even  when  examined  by 
their  own  practices.  Thus  they  had 
no  just  ground  for  seeking  his  death. 
Their  desire  arose  from  hatred  to  him. 
In  respect  to  the  accusation  of  his 
having  violated  the  Sabbath,  there 
were  various  kinds  of  labor,  and  par- 
ticularly the  performance  of  circum- 
cision and  the  healing  connected  with 
it,  to  which  they  thought  it  proper  to 
attend  on  the  Sabbath.  If  there  was 
no  wrong  in  attending  on  that  day 
to  circumcision  and  to  the  healing 
wiiich  then  became  necessary,  how 
could  there  be  wrong  in  Jesus'  mi- 
raculously healing  a  sick  man  on  that 
day  ?  Why  should  they  seek  to  put 
Jesus  to  death  for  healing  on  the 
Sabbath,  while  they  felt  themselves 
'ustified  in  performing  cures  on  the 
Sabbath  ? 

Another  view  of  the  connection 
may  be  presented.  The  endeavors 
of  the  Jews  to  effect  the  death  of 
Jesus  indicated  in  them  a  spirit  hos- 
tile to  the  precepts  of  Moses.  For 
Moses  had  inculcated  the  love  of 
one's  neighbor  ;  yet  they  manifested 
a  spirit  towards  Jesus  utterly  at  vari- 
ance with  that  injunction,  in  their 
seeking  to  put  him  to  death.  And 
therefore,  if  they  would  accuse  Jesus 
of  having  disregarded  the  law  of  Mo- 
ses in  respect  to  the  Sabbath,  he  could 
bring  a  far  more  weighty  and  a  per- 


and  said,    Thou   hast  a  devil  : 

who     goeth       about  to      kill 
thee? 

21    Jesus  answered  and  said 


feclly  just  charge  against  them  of 
disregard  to  their  legislator.  |I  None 
of  you  keepeth  the  law ;  neither  ac- 
cording to  its  letter,  nor  according 
to  its  spirit.  Because,  though  the 
law  enjoined  that  no  work  should  be 
done  on  the  Sabbath,  yet  circumcision 
was  performed  on  the  Sabbath,  and 
the  healing  applications  were  attend- 
ed to.  The  spirit  also  which  they 
cherished  towards  Jesus  was  a  gross 
violation  of  the  law  of  Moses.  ||  IVliy 
go  ye  about?  why  do  ye  make  en- 
deavors .' 

20.  The  people  ansicered ;  not  the 
persons  to  whom  Jesus  directed  the 
preceding  remarks,  but  the  common 
people,  the  multitude,  as  distinguish- 
ed from  the  principal  men.  |j  Thnv. 
hast  a  devil.  As  those  who  were  said 
to  be  possessed  by  a  demon  were,  in 
most  instances,  deranged  persons,  the 
idea  here  expressed  was,  that  Jesus 
was  beside  himself.  Compare  10 : 
20.  Of  course,  the  language  was 
highly  reproachful.  Compare,  also, 
8 :  48.  II  Who  goeth  about  to  kiU 
thee  9  The  common  people  spoke 
sincerely.  They,  having,  many  of 
them,  come  from  other  parts  of  the 
land,  had  not  sought  the  life  of  Jesus, 
and  they  were  probably  not  yet  ac- 
quainted with  the  designs  of  the  prin- 
cipal men. 

21.  Jesus  answered.  He  paid  no 
attention  to  the  reproachful  language 
of  the  crowd,  nor  corrected  their  mis- 
take in  respect  to  the  feelings  which 
had  been  cherished  towards  h'un. 
He  continued  his  remarks  to  those 
with  whom  he  had  been  speaking,  not 
noticing  this  interrujjtion  ;  and  vin- 
dicated himself  against  their  charge 
that  he  had  violated  the  Sabbath. 
II  One  icork  ;  the  cure  of  the  man  at 
Bethesda.  See  5:8.  ||  Murvd  ;  are 
surprised  at  it,  as  though  it  wag 
highly  wrong,  because  it  was  done  on 
the  Sabbath. 


190 


JOHN. 


unto  them,    I   have   done   one 
work,  and  ye  all  marvel. 

22  Moses  therefore  gave  unto 
you  circumcision,  (not  because 
it  is  of  Moses,  but  of  the  fathers ;) 
and  ye  on  the  Sabbath-day  cir- 
cumcise a  man. 

23  If  a  man  on  the  Sabbath- 
day  receive  circumcision,  that 
the  law  of  Moses  should  not  be 
broken;  are  ye  angry  at  me, 
because  I  have  made  a  man 
every  whit  whole  on  the  Sab- 
bath-day ] 


22.  Therefore.  This  word  should 
stand  in  the  preceding  verse,  as  hav- 
ing reference  to  the  work  there  alluded 
to ;  so  that  the  last  clause  of  that 
verse  would  be  as  follows  :  —  ''  and 
ye  all  therefore  [on  account  of  it] 
marvel."  In  the  original,  the  words 
so  stand  as  to  warrant  this  view  ;  and 
the  connection  requires  it.  ||  Gave 
unto  you  ;  enjoined  on  you.  ||  JYot 
because,  &c.  The  word  translated 
because  would  here  be  more  properly 
translated  that.  The  idea  of  the  Sa- 
viour in  this  clause  was,  "  I  do  not 
mean  to  say  that  it  originated  with 
Moses;  it  came  from  the  patriarchs, 
particularly  Abraham."  See  Gen.  17  : 
10.  The  Jews  were  in  the  habit  of 
referring  all  their  religious  customs  to 
Moses.  In  accordance  with  the  cur- 
rent mode  of  speaking,  Jesus  had 
said,  ''  Moses  enjoined  on  you  circum- 
cision." He  then  added,  "  not  that  it 
came  from  Moses  ;  it  came  from  the 
fathers  of  the  nation."  ||  A  man.  The 
word  thus  rendered  is  applicable  to  a 
child  as  well  as  to  a  man,  meaning  a 
hianan  being.     See  16  :  21. 

23.  That  the  law  of  Moses;  that 
is,  the  law  respecting  circumcision, 
which  required  that  this  ceremony 
should  be  performed  on  the  eighth 
day  after  the  birth  of  the  child.  ||  Ev- 
ery ichit :  entirely.  ||  Whole;  healed. 
For  a  view  of  the  argument  contained 
in  this  verse,  see  on  v.  19. 

24 .  Judge     righteous     judgment ; 


24  Judge  not  according  tc 
the  appearance,  but  judge  righ- 
teous judgment. 

25  Then  said  some  of  them 
of  Jerusalem,  Is  not  this  he 
whom  they  seek  to  kill  1 

26  But  lo,  he  speaketh  bold- 
ly, and  they  say  nothing  unto 
him.  Do  the  rulers  know  in- 
deed that  this  is  the  very  Christ? 

27  Howbeit,  we  know  this 
man,  whence  he  is :  but  when 
Christ  Cometh,  no  man  knoweth 
whence  he  is. 


make  a  just  decision,  according  to 
right  principles.  In  attending  to  cir- 
cumcision on  the  Sabbath,  the  Jews 
furnished  an  appearance,  an  outward 
show,  of  regard  to  the  law  which  re- 
quired this  ceremony  on  the  eighth 
day  ;  and  they  professed  that  the  law 
of  circumcision  was  superior  to  the 
law  of  the  Sabbath,  and  might  there- 
fore set  it  aside.  Now,  a  righteous 
examination  of  the  matter  would  have 
brought  them  to  the  conclusion  that 
there  might  be  other  duties,  besides 
circumcision,  which  would  be  lawful 
on  the  Sabbath,  if  occasion  required. 
Among  these  might  certainly  be  pla- 
ced the  duties  of  mercy  and  benevo- 
lence. And  if  they  should  make  a 
candid  comparison  between  the  bustle 
that  had  become  connected  with  cir- 
cumcision, and  the  instance  of  healing 
which  Jesus  had  performed,  they 
could  not  fail  to  see  that  the  advan- 
tage, so  far  as  reverence  for  the  Sab- 
bath was  concerned,  was  altogether 
in  his  favor.  Compare  Matthew  12  : 
1—8. 

26.  The  rulers;  members  of  the 
Sanhedrim  and  other  distinguished 
men  among  the  Jews. 

27.  Whence  he  is;  that  is,  as  to 
parentage  and  as  to  the  place  of  his 
origin.  See  verse  41;  also,  6:  42. 
II  Christ;  the  Messiah.  ||  Ko  man 
hioiceth  ichence  he  is.  While  many 
of  the  Jews  believed  that  the  Messiah 
would  be  born  in  Bethlehem,  of  the 


CHAPTER    VJL 


191 


28  Then  ciied  Jesus  in  the 
temple,  as  he  taught,  saying,  Ye 
both  know  me,  and  ye  know 
whence  I  am :  and  I  am  not 
come  of  myself,  but  he  that  sent 
me  is  true,  whom  ye  know  not. 

29  But  I  know  him  ;  for  I  am 
from  him,  and  he  hath  sent  me. 

30  Then  they  sought  to  take 
him  :  but  no  man  laid  hands  on 
him,  because  his  hour  was  not 
yet  come. 

31  And  many  of  the  people 
believed  on  him,  and  said,  When 
Christ  Cometh,  will  he  do  more 
miracles  than  these  which  this 
man  hath  done  ? 


family  of  David  (see  v.  42,  and  Matt. 
2 :  5),  others  supposed  that  he  would 
suddenly  appear,  and  that  no  one 
would  be  able  to  give  an  account  of 
his  origin.  This  latter  opinion  seems 
to  have  been  held  by  some  who  were 
at  this  time  in  the  crowd.  There  is 
reason,  also,  to  believe,  that  some  of 
the  Jews  expected  that  the  Messiah 
would  retire,  for  a  considerable  time, 
from  the  notice  of  men,  and  then  sud- 
denly make  his  appearance  without 
any  one's  knowing  whence  he  pro- 
ceeded. On  various  points  there  was, 
doubtless,  among  the  Jews,  a  vague, 
unsettled  state  of  opinion. 

28.  Ye  both  knoio  me,  and  ye  know 
idience  I  am.  Referring  to  their  own 
remark,  Jesus  acknowledged  that  he 
was  not  a  stranger  among  thein ;  that 
they  did  indeed  know  his  person,  and 
his  origin  (see  6  :  42),  and  the  place 
of  his  early  residence  (see  v.  41). 
II  And.  The  original  word  may  here 
be  rendered  yet,  or  hut.  Though 
they  knew  his  human  origin  and  resi- 
dence, yet  he  had  actually  come  forth 
by  divine  aiithority ;  and  He,  by 
whose  authority  he  had  come,  was 
indeed  true,  worthy  of  confidence ; 
and  therefore  the  testimonies  which 
sustained  the  claims  of  Jesus  ought 
to  have  been  received.  ||  Whom,  ye 
Unoio  not ;  with  whose  real  character 


32  The  Pharisees  heard  that 
the  people  murmured  such  things 
concerning  him  :  and  the  Phar- 
isees and  the  chief  priests  sent 
officers  to  take  him. 

33  Then  said  Jesus  unto 
them.  Yet  a  little  while  am  I 
with  you,  and  then  I  go  unto 
him  that  sent  me. 

34  Ye  shall  seek  me,  and. 
shall  not  find  me :  and  where  I 
am,  thither  ye  cannot  come. 

35  Then  said  the  Jews  among 
themselves,  Whither  will  he  go, 
that  we  shall  not  find  him?  will  he 
go  unto  the  dispersed  among  the 
Gentiles,  and  teach  the  Gentiles? 


and  designs  in  sending  me  you   are 
not  acquainted. 

29.  But  I  know  him  ;  I  have  an  in- 
timate acquaintance  with  him,  as  to 
his  character  and  his  designs. 

30.  His  hour;  the  precise  time 
when  Jesus  should  be  delivered  up 
to  his  adversaries. 

31.  Believed  on  him;  expressed  a 
conviction  that  he  was  the  Messiah. 
Their  conviction,  however,  needed  to 
be  confirmed  ;  and  in  many  instances 
it  was  destitute  of  that  true  love  to 
Jesus  which  would  admit,  in  all  its 
fulness,  his  claim  to  their  obedience. 

32.  Murmured.  See  on  v.  12.  ||  2b 
take  him;  to  watch  an  opportunity 
when  they  might  seize  him  without 
exciting  the  multitude. 

33.  XJnto  them;  to  the  same  com- 
pany with  whom  he  had  been  con- 
versing, not  particularly  to  the  officers 
who  had  been  sent  to  apprehend  him. 
Those  officers,  doubtless,  heard  his 
remarks,  and  he  had  reference  to  them 
as  well  as  to  others. 

34.  Ye  shall  seek  me  ;  the  time  is 
coming  when  you  will  long  for  the 
Messiah,  but  in  vain. 

35.  The  dispersed  among  the  Gen- 
tiles. Those  Jews  who  did  not  live 
in  Palestine,  but  among  the  Gentiles, 
were  called  the  dispersion,  or  the  dis- 
persed ones,  that  is,  those  who  were 


\m 


JOHN. 


36  What  manner  of  saying  is 
this  that  he  said,  Ye  shall  seek 
me,  and  shall  not  find  me  :  and 
where  I  am,  thither  ye  cannot 
come  ? 

37  In  the  last  day,  that  great 
day  of  the  feast,  Jesus  stood  and 
cried,  saying,  If  any  man  thirst, 
let  him  come  unto  me,  and 
drink. 

38  He  that  believeth  on  me, 
as  the  Scripture  hath  said,  out 


scattered  abroad.  Compare  James  1 : 
1.  1  Peter  1:1.  Of  such  Jews  there 
were  many,  particularly  in  Egypt, 
Syria,  and  Asia  Minor. 

37.  That  great  day  of  the  feast. 
The  closing  day  of  this  festival  was 
also  the  last  of  the  annual  festivals. 
What  ceremonies  distinguished  this 
day,  and  made  it  a  day  of  greater 
pomp  than  the  preceding,  is  not 
known.  Probably, however,  the  cere- 
mony of  drawing  water  from  the 
fountain  Siloam,  and  carrying  it  in 
procession  to  the  altar,  was  repeated 
with  peculiar  solemnity.  It  was  this 
ceremony,  apparently,  which  suggest- 
ed to  Jesus  the  language  contained 
in  this  verse  and  the  next.  |1  If  any 
man  thirst ;  if  a  man  feel  that  he  is 
destitute  of  true  happiness,  and  if  he 
earnestly  desire  it,  as  one  who  has  the 
feeling  of  natural  thirst  and  longs  for 
water.  ||  And  drink  ;  receive  a  sup- 
ply for  his  wants.  The  idea  which  the 
Saviour  wished  to  impress  was,  that 
true  bliss  could  be  derived  from  him, 
and  only  from  him.  Compare  6:  55 
—58. 

38.  Out  of  his  belly.  It  was  usual, 
among  the  sacred  writers,  to  mention 
a  part  of  the  human  body  for  the  whole 
person.  The  meaning  of  the  expres- 
sion here  used  is  simply  this,  from 
him.  II  Rivers;  streams.  The  word 
in  the  original  is  applicable  to  smaller 
streams  as  well  as  to  large  rivers. 
II  Living  icater ;  ever-flowing  water, 
which  would  furnish  continual  re- 
freshment. The  idea  of  the  Saviour 
in  this  figurative  language  was,  that 


of  his  belly  shall  flow  rivers  of 
living  water, 

39  (But  this  spake  he  of  the 
Spirit,  which  they  that  believe 
on  him  should  receive,  for  the 
Holy  Ghost  was  not  yet  givcn^ 
because  that  Jesus  was  not  yet 
glorified.) 

40  Many  of  the  people  there- 
fore, when  they  heard  this  say- 
ing, said,  Gf  a  truth  this  is  the 
Prophet. 


every  person  who  should  truly  believe 
in  him  would  have  in  himself  a  foun- 
tain of  lasting  bliss  ;  he  would  possess 
real  and  everlasting  happiness.  Or, 
to  speak  figuratively,  there  would  be 
in  him  a  well-spring  of  lasting  bliss, 
from  which  spring  would  flow  forth 
refreshing  streams,  making  him  ever 
happy.  The  figure  is  nearly  the  same 
as  that  which  occurs  in  Is.  58:  11, 
where  a  good  man  is  likened  to  a 
well-watered  garden  and  to  a  spring 
of  water  — emblems  of  a  flourishing, 
happy  condition.  The  bliss  which 
Jesus  would  give,  is  represented  as 
continual,  arising  from  a  perennial 
spring,  and  enduring  forever.  Com- 
pare 4  :  14.  This  happy  condition, 
Jesus  remarked,  would  be  in  accord- 
ance with  what  the  Scripture  hath  said. 
He  here  referred  to  the  general  testi- 
mony of  the  Scripture,  rather  than  to 
any  particular  declaration,  that  the 
followers  of  the  Messiah  would  be 
truly  happy. 

39.  JVot  yet  given;  that  is,  com- 
paratively ;  not  in  such  copious  meas- 
ures as  after  the  ascension  of  Jesus. 
II  Glorified;  exalted  from  a  suffering 
condition  to  the  glorious  state  in  which 
he  was,  as  head  over  all  things  to  the 
church,  to  send  forth  the  influence  of 
the  Spirit.  See  Ps.  110:1.  John 
14:  IG.  16:7—15.  Acts  2:  4.  Eph. 
1 :  20—23.   4  :  8. 

40.  The  Prophet.  The  Jews  were 
expecting  that  some  one  of  the  an- 
cient prophets  would  make  his  ap- 
pearance at  the  time  of  the  Messiah, 
to  introduce   him  and  to  assist  him. 


CHAPTEK    Mi. 


]93 


41  Others  said,  This  is  the 
Christ.  But  some  said,  Shall 
Christ  come  out  of  Galilee? 

42  Hath  not  the  Scripture 
said,  that  Christ  cometh  of  the 
seed  of  David,  and  out  of  the 
town  of  Bethlehem,  where  David 
was  ? 

43  So  there  was  a  division 
among  the  people  because  of 
him. 

44  And  some  of  them  would 
have  taken  him ;  but  no  man 
laid  hands  on  him. 

45  Then  came  the  officers  to 
the  chief  priests  and  Pharisees  ; 
and  they  said  unto  them,  Why 
have  ye  not  brought  him  ] 


See  on  1  :  21.  Some  of  the  multi- 
tude, at  this  time  around  the  Saviour, 
though  they  did  not  feel  prepared  to 
receive  him  as  the  Messiah,  saw  that 
he  was  no  common  man  ;  and  began 
to  think  that  he  was  at  least  the  proph- 
et whom  they  were  expecting. 

41 .  Out  of  Galilee  ?  See  on  1 :  45, 
46. 

42.  Hath  not  the  Scripture  said,  &c. 
See  on  Matt.  1:1.    2 :  5,  6. 

44.  Some  of  them;  some  who  were 
devoted  to  the  interests  of  the  Phari- 
sees. 

45.  The  officers.     See  v.  32. 

40.  Never  man  spake  like  this  man. 
What  an  acknowledgment !  proceed- 
ing, too,  from  men  who  were  influ- 
enced by  a  hostile  spirit,  who  were 
watching  every  word  and  every  look. 
Every  succeeding  generation  has  con- 
tirmed  the  propriety  of  their  remark. 
To  Jesus,  then,  as  our  great  Teacher 
and  Redeemer,  let  us  heartily  submit 
ourselves. 

48.  Have  any  of  the  rulers,  or  of 
the  Pharisees,  believed,  <fec.  This 
question  was  asked,  not  to  procure 
information  whether  any  of  the  prin- 
cipal men  had  acknowledged  Jesus 
as  the  Messiah  ;  but  it  was  asked,  as 
containing  a  satisfactory  reason  whv 

VO!..    11.  17 


46  The  officers  answered, 
Never  man  spake  like  this 
man. 

47  Then  answered  them  the 
Pharisees,  Are  ye  also  deceived? 

48  Have  any  of  the  rulers, 
or  of  the  Pharisees,  believed  on 
him? 

49  But  this  people  who  know- 
eth  not  the  law  are  cursed. 

50  Nicodemus  saith  unto 
them,  (he  that  came  to  Jesus  by 
night,  being  one  of  them,) 

51  Doth  our  law  judge  any 
man  before  it  hear  him,  and 
know  what  he  doeth  ? 

52  They  answered  and  said 
unto  him.  Art  thou  also  of  Gali- 


those  officers  should  not  allow  them- 
selves to  be  influenced  in  his  favor. 
None  of  the  distinguished  men,  none 
of  the  acknowledged  teachers,  had 
acknowledged  him ;  and  if  he  were 
the  Messiah,  they  would,  in  all  proba- 
bility (such  is  the  intimation  given 
by  the  Pharisees  to  these  officers), 
they  would  perceive  the  evidence,  and 
admit  him  to  be  the  Messiah. 

49.  But  this  people  ;  this  multitude, 
or  rabble,  as  distinguished  from  the 
men  of  weight  and  influence.  \\Are 
cursed;  are  doomed  to  error  and  de- 
ception. This  was  a  profane  expres- 
sion of  contempt  for  the  common  peo- 
ple ;  they  were  called  an  ignorant 
and  cursed  multitude.  Such  a  multi- 
tude, the  Pharisees  intimated,  might 
very  naturally  be  deluded,  and  no 
regard  should  be  paid  to  them.  Re- 
gard ought  to  be  paid  rather  to  the 
rulers  and  the  Pharisees  ! 

50.  Mcodemus.  See  3:1,2.  ||  One 
of  them ;  a  niembpr  of  tlie  Sanhe- 
drim. 

51.  Judcre ;  condemn.  The  chief 
men  had,  by  their  manner  of  speak- 
ing, denounced  Jesus  as  a  deceiver. 
II  Before  it  hear  him,  &.C.  See  Deut 
19:15—18.    Lev.  19:  15,  16. 

52.  Art  thou    also  of  Galihe?   ail 


194 


JOHN. 


lee  ?  Search,  and  look  :  for  out 
of  Galilee  ariseth  no  prophet. 

53    And  every  man  went  unto 
his  own  house. 

CHAPTER   VIII. 

JESUS  went  unto  the  mount 
of  Olives : 
2  And  early  in  the  morning 
he  came  again  into  the  temple, 
and  all  the  people  came  unto 
him ;  and  he  sat  down  and 
taught  them. 

thou,  too,  a  Galilean,  and  a  favorer 
of  this  Galilean  .'*  —  an  expression 
of  very  bitter  reproach.  They  hated 
Jesus(  and  employed  to  his  injury 
the  circumstance  of  his  having  re- 
sided so  much  in  Gahlee.  The 
candid  and  honorable  suggestion  of 
Nicodemus  they  endeavored  to  parry, 
by  throwing  out  a  suspicion,  that 
he  was  weak  enough  to  unite  his 
fortunes  with  those  of  this  Gali- 
lean pretender  to  the  Messiahship  ! 
II  Out  of  Galilee  ariseth  no  prophet. 
They  here  told  a  palpable  falsehood, 
under  the  influence  of  excited  malig- 
nity against  Jesus,  and  of  suspicion  in 
respect  to  Nicodemus.  Prophets  had 
arisen  from  Galilee.  Jonah  (2  Kings 
14:  25),  Nahum  (Nah.  1:  1),  Elijah, 
Elisha,  and  Hosea,  originated  in  that 
part  of  the  land.  But  the  Pharisees 
spoke  in  a  hasty,  angry  manner ; 
and  we  need  not  endeavor  to  rec- 
oncile their  declaration  with  histori- 
cal truth.  They  might,  however, 
possibly  have  meant,  as  is  suggested 
by  some  writers,  that  there  v/as  not  to 
be  expected  from  Galilee  any  prophet 
who  would  be  intimately  connected 
with  the  Messiah.  Their  unreasona- 
ble excitement  is  also  obvious  in  their 
assuming  that  Nicodemus  viewed  him 
as  a  prophet,  though  he  had  pro- 
nounced no  such  opinion.  He  had 
merely  stated  what  was  the  dictate  of 
their  law  and  of  justice;  and  the 
principle  which  he  had  stated,  would 
apply  to  the  case  of  tlie  most  aban- 
doned f-riminal  as  well  as  to  tliat  of  ! 


3  And  the  .scribes  and  Phari- 
sees brought  unto  him  a  woman 
taken  in  adultery  :  and  when 
they  had  set  her  in  the  midst, 

4  They  say  unto  him,  Mas- 
ter, this  woman  was  taken  in 
adultery,  in  the  very  act. 

5  Now  Moses  in  the  law 
commanded  us,  that  such  should 
be  stoned  :  but  what  sayest  thou  ? 

6  This  they  said,  tempting 
him,  that  they  might  have  to  ac- 
cuse him.     But   Jesus   stooped 


Jesus.  They  very  naturally,  howev- 
er, regarded  Nicodemus  as  in  heart 
dissenting  from  them. 

CHAPTER   VHI. 

1.  Unto  the  mount  of  Olives.  Thoso 
with  whom  Jesus  had  been  conversing, 
and  the  members  of  the  Sanhedrim, 
according  to  the  last  verse  of  the  pre- 
ceding chapter,  retired  to  their  homes. 
But  Jesus  left  the  city,  and  went  to 
the  mount  of  Olives.  This  first  verse 
might  have  been  placed  as  the  last 
clause  of  the  preceding  chapter.  Je- 
sus was  in  the  habit  of  repairing  to  the 
village  of  Bethany,  at  the  foot  of  the 
mount.  Compare  Matt.  21:  17.  Luke 
21  :  37.  Perhaps,  however,  he  re- 
tired to  some  cave  in  the  mount. 

2.  He  sat  down.     See  on  Matt.  5 :  1 . 
A.    Master)  literally,  Teacher. 

5.  Moses  in   the    law   commanded, 
&c.      See    Lev.   20  :  10.      ||  Stoned. 
Putting  to  death  by  stoning  was  au- 
thorized by  the  laws  of  Moses ;  and       m 
this  mode  of  putting  to  death  is  meant     fl 
when  the   particular  mode    was   not        ■ 
specified  in  the  law.     See  Deut.  i:^  : 

]0.     Josh.  7:25. 

6.  Tempting  him,  that  they  might 
have  to  accuse  him.  Their  desion 
was  altogether  insidious.  They  were 
not  anxious  for  the  honor  of  the  law, 
nor  for  the  virtue  of  the  people  ;  they 
wished  to  bring  Jesus  into  difficulty. 
Should  he  judge  the  case  now  pre- 
sented, and  in  an  official  manner  con- 
demn the  woman  to  death,  they  would 
bo   abl»'  to  arouse  him    of  assuming 


CHAPTER  VIII. 


ii)5 


down,  and  with  his  finger  wrote 
on  the  ground,  as  though  he 
heard  them  not. 

7  So  when  they  continued 
asking  him,  he  lifted  up  him- 
self, and  said  unto  them,  He 
that  is  without  sin  among  you, 
Iftt  him  first  cast  a  stone  at 
her, 

8  And  again  he  stooped  down, 
c;Jid  wrote  on  the  ground, 

9  And  they  whicli  heard  it, 
being    convicted   by    tJieir   own 


power  which  did  not  belong  to  him, 
but  which  beipnged  to  the  existing 
authorities  of  the  nation.  Should  he 
speak  differently  from  the  law  of 
Moses,  as  they  had  known  him  to 
speak  on  other  subjects  differently 
from  their  vieio  of  Moses'  laws,  a 
popular  tumult  might  be  raised  against 
him  as  an  opposer  of  Moses,  and  thus 
his  death  might  be  secured.  ||  Wrote 
on  the  ground  ;  marked  on  the  ground, 
perhaps,  without  writing  any  words. 
H<J  appeared  not  to  mind  them  ;  and 
he  wished  to  show  that  he  would  not 
be  drawn  into  useless  disputes.  By 
this  means,  he  also  drew  away  the 
attention  of  the  people  from  the  wo- 
man to  himself,  and  prepared  them 
for  the  very  appropriate  and  solemn 
remark  v/hich  he  was  about  to  make. 
The  circumstance  occurred  in  one  of 
the  courts  of  the  temple,  so  that  he 
could  easily  write  on  the  ground. 

7.  He  that  is  without  sin  among 
ij.ou,  &c.  This  remark  might  have 
been  made  either  in  respect  to  sin  in 
general,  or,  as  is  more  probable,  to 
that  class  of  sins  respecting  which 
they  had  accused  the  woman.  Such 
sins  were  very  common  among  the 
Jews  at  that  time.  By  this  remark, 
Jesus  clearly  showed  his  disapproba- 
tion of  the  sin,  and  did  not  weaken  the 
authority  of  Moses'  law,  while,  at  the 
same  time,  he  gave  a  needed  rebuke  to 
those  who  had  so  officiously  and  hypo- 
critically interfered.  ||  Cast  the  first 
stone.     Compare  Deut.  13:  9.    17:7. 

9.      Eldest  —  last.      These    words 


conscience,  went  out  one  by  one, 
beginning  at  the  eldest,  eveji 
unto  the  last :  and  Jesus  was 
left  alone,  and  the  woman  stand- 
ing in  the  midst. 

10  When  Jesus  had  lifted  up 
himself,  and  saw  none  but  the 
woman,  he  said  unto  her,  Wo- 
man, where  are  those  thine  ac- 
cusers ?  hath  no  man  condemned 
thee  ? 

11  She  said,  No  man,  Lord. 
And  Jesus  said  unto  her,  Nei- 


have  reference  here  to  the  standing 
in  society  which  the  persons  present 
respectively  held.  From  the  most 
honorable  down  to  those  of  an  inferior 
rank,  they  all  retired. 

10.  Hath  no  man  condemned  thee  ? 
That  is,  Has  no  man  in  a  legal  man- 
ner, according  to  the  prescribed  forms 
of  proceeding,  condemned  thee .''  Hast 
thou  been  carried  before  the  proper 
judges  and  been  condemned  ? 

11.  Neither  do  I  condemn  thee  ;  that 
is,  as  a  civil  judge,  as  one  whose  of- 
fice requires  him  to  try  cases  and 
decide  on  them  by  the  law  of  the 
land,  and  condemn  to  the  prescribed 
punishment.  Violations  of  the  laws 
were  to  be  tried  before  the  proper 
judges.  Now,  Jesus  did  not  come  in 
a  civil  capacity,  to  put  in  force  the 
laws ;  hence  his  office  did  not  re- 
quire him  to  pass  sentence  in  this 
case.  He  declined  all  action  in  re- 
spect to  it,  on  the  same  principle  by 
which  he  refused  to  interfere  in  the 
case  of  dividing  an  inheritance  among 
claimants  (see  Luke  12:  13,  14).  It 
did  not  belong  to  him.  It  did  pertain 
to  his  office,  however,  to  warn  against 
sin,  and  to  arouse  the  conscience.  Of 
this  lie  never  lost  sight.  Hence  he 
seriously  warned  the  woman,  Go  and 
sin  no  more. 

Reflkctions.  1.  Better  it  is  to 
be  examining  our  own  hearts  and 
rectifying  our  own  conduct,  than  to 
be  detecting  the  faults  of  others,  v. 
7.     Compare  Matt.  7 :  1—5 


106 


JOHN. 


ther  do  I  condemn  thee  :  go,  and 
sin  no  more. 

12  Then  spake  Jesus  again 
unto  them,  saying,  I  am  the 
light  of  the  world  :  he  that  fol- 
lovveth  me  shall  not  walk  in 
darkness,  but  shall  have  the  light 
of  life. 

13  The  Pharisees  therefore 
said  unto  him.  Thou  bearest 
record  of  thyself;  thy  record  is 
not  true. 

14  Jesus  answered  and  said 
unto  them.  Though  I  bear  rec- 


2,  A  careful  examination  of  our- 
selves generally  results  in  producing 
conviction  of  our  own  ill  deserts,  v.  9. 

After  the  company  who  had  brought 
the  woman  to  Jesus  had  retired,  the 
people  again  collected,  and  Jesus  be- 
gan to  address  them. 

12.  Unto  them;  the  peoyile.  See  v. 
2.  II  The  light  of  the  world.  As  the 
Bun  imparts  light  and  happiness,  so 
Jesus  bestows  true  knowledge  and 
bliss.  He  is  the  Teacher  and  the  Sa- 
viour. II  He  that  folloiceth  me  ;  sub- 
mits to  my  guidance ;  that  is,  becomes 
my  disciple.  ||  Walk  in  darkness; 
live  in  ignorance  and  misery.  ||  The 
light  of  life ;  the  knowledge  which 
relates  to  eternal  life,  and  the  bliss 
which  endures  forever. 

13.  Thy  record  is  not  true  ;  thy  tes- 
timony is  not  worthy  of  confidence, 
being  a  declaration  from  thyself  in 
ihine  own  behalf. 

14.  Yet  my  record  is  true.  The 
case  of  Jesus  was  a  peculiar  one. 
He  had  a  perfect  knowledge  respect- 
ing himself,  and  no  one  else  on  earth 
had  such  knowledge  respecting  him. 
Consequently,  no  other  was  qualified 
to  bear  contradictory  testimony.  This 
perfect  knowledge  rendered  his  own 
testimony  valid  and  credible ;  while 
the  utter  ignorance  of  the  Pharisees 
respecting  his  heavenly  origin  and  his 
destination  rendered  their  declarations 
wholly  valueless.    The  perfect  knowl- 


ord  of  myself,  yet  my  record  is 
true :  for  I  know  whence  I 
came,  and  whither  T  go  :  but  ye 
cannot  tell  whence  I  come,  and 
whither  I  go. 

15  Ye  judge  after  the  flesh,  I 
judge  no  man. 

16  And  yet  if  I  judge,  my 
judgment  is  true  :  for  I  am  not 
alone,  but  I  and  the  Father  that 
sent  me. 

17  It  is  also  written  in  your 
law,  that  the  testimony  of  two 
men  is  true. 


edge  which  Jesus  had  of  his  origin 
and  of  his  destination  was  also  ac- 
companied with  perfect  integrity.  In 
order  for  a  person  to  bear  testimony, 
knowledge  is  requisite ;  complete 
knowledge  respecting  himself  Jesus 
had,  and  no  person  on  earth,  besides, 
was  thus  perfectly  acquainted  with 
him.  His  own  testimony,  then,  was 
not  to  be  set  aside. 

15.  Judge  after  the  flesh ;  accord- 
ing to  the  external  appearance,  and 
with  earthly  -  views.  Hence  tliey 
could  not  judge  properly  respecting 
the  Messiah,  not  having  a  just  appre- 
hension of  his  spiritual  office.  ||  / 
judge  no  man  ;  that  is,  in  the  manner 
in  which  you  judge,  r/ffer  the  flesh, 
according  to  the  external  appearance. 
Between  the  decisions  of  Jesus,  then, 
and  those  of  the  Pharisees,  there 
would  necessarily  be  a  wide  differ- 
ence. 

16.  And  yet  if  I  judge,  &c.  Jesus 
presented  another  reason,  showing 
thathis  testimony  ought  to  be  received 
as  valid  ;  namely,  he  was  not  alone 
in  his  testimony,  but  the  Father's  tes- 
timony was  united  with  his.  The 
Saviour  here  again  met  the  objection 
contained  in  v.  13  —  "Thou  bearest 
record  of  thyself"  The  word  judge 
is  here  equivalent  to  the  phrase  '■'^  form 
a  decision,  or  express  a  judgment,  re- 
specting myself." 

37,  18.  This  union  of  the  Father's 
testimony   with    his  own,  was  in  ac- 


CHAPTEll   VIII. 


197 


18  I  am  one  that  bear  wit- 
ness of  myself;  and  the  Father 
that  sent  me,  beareth  witness 
of  me. 

19  Then  said  they  unto  him, 
Where  is  thy  Father  1  Jesus 
answered,  Ye  neither  know  me, 
nor  my  Father  :  if  ye  had  known 
me,  ye  should  have  known  my 
Father  also. 

20  These  words  spake  Jesus 
in  the  treasury,  as  he  taught  in 
the  temple  :    and  no   man  laid 


cordance  with  the  requisition  in  the 
law  of  Moses,  requiring  the  testimony 
of  more  witnesses  than  one.  It  is 
writlen  iji  your  law.  See  Deut.  17 :  6. 
19:  15.  II  Tico  men.;  two  persons. 
The  Mosaic  law  required  at  least  two 
persons,  as  witnesses.  In  the  pres- 
ent instance,  Jesus  came  forward 
claiming  to  be  the  Son  of  God.  His 
testimony  concerning  himself  rested 
on  the  perfect  knowledge  which  he 
had  of  his  having  come  from  heaven, 
and  of  his  being  about  to  return  to 
heaven  (v.  14) ;  while  no  being  could 
present  a  contradictory  testimony. 
Besides  being  himself  so  well  quali- 
fied a  witness,  God,  his  Father,  who 
was  Truth  itself,  was  bearing  a  cor- 
responding testimony. 

]  9.  Where  is  thy  Father  ?  They  af- 
fected either  not  to  understand  whom 
he  meant  as  his  Father,  or  to  cast 
contempt  on  him  as  claiming  an  un- 
warrantable dignity.  They  were  in 
a  frame  of  mind  exceedingly  unde- 
vout,  and  unsuitable  for  forming  a 
judgment  respecting  Jesus.  And  Je- 
Bus  told  them  of  this.  Such  was  their 
ignorance  of  him,  as  to  the  object 
for  which  he  had  come,  and  such  was 
their  ignorance  of  the  true  character 
of  God,  and  of  his  design  in  sending 
the  Messiah,  that  they  could  not 
judge  of  him  in  a  correct  manner. 
They  needed  more  knowledge  and  a 
better  disposition  in  respect  to  hira 
and  to  his  Father. 

20.  In  the  treasury.  In  one  of  the 
17* 


hands  on  him,  for  his  hour  was 
not  yet  come. 

21  Then  said  Jesus  again 
unto  them,  I  go  my  way,  and  ye 
shall  seek  me,  and  shall  die  in 
your  sins  :  whither  I  go,  ye  can- 
not come. 

22  Then  said  the  Jews,  Will 
he  kill  himself?  because  he 
saith.  Whither  I  go,  ye  cannot 
come. 

23  And  he  said  unto  them, 
Ye  are  from  beneath  ;  I  am  from 


apartments  of  the  temple  were  kept 
thirteen  chests  for  receiving  the  vol- 
untary donations  and  the  annual  pay- 
ments of  the  Jews  for  the  support  of 
the  temple.  See  Mark  12 :  41.  The 
name  treasury  is  here  given  to  that 
apartment.     |j   His  liour.     See  7  :  30. 

21.  To  another  company,  probably, 
and  on  another  occasion,  Jesus  spoke 
what  next  follows.  /  go  my  way., 
&c.  See  7 :  33,  34.  1|  Shall  die  in 
your  sins;  shall  perish  in  conse- 
quence of  your  sins.  Jesus  referred 
particularly,  as  he  explained  in  v.  24, 
to  the  sin  of  refusing  to  become  his 
sincere  disciples. 

22.  Will  he  kill  himself?  There 
was  probably  couched  under  this  in- 
quiry of  the  Jews  the  profane  intima- 
tion, that  it  was  very  likely  that  Jesus 
would  go  to  the  world  of  misery,  to 
which  they  indeed  had  no  expectation 
of  going  !  It  was  commonly  believed 
among  the  Jews,  that  those  who  com- 
mitted suicide  would  be  condemned 
to  a  low  place  in  the  pit  of  woe.  See 
in  7 :  35,  the  manner  »n  which  a  simi- 
lar remark  of  our  Lord  was  treated 
on  another  occasion. 

23.  Without  noticing  the  contemp- 
tuous language  which  had  been  used, 
Jesus  most  solemnly  warned  the  Jews 
of  their  sinful  condition,  and  of  the 
doom  which  awaited  them  if  they 
persisted  in  rejecting  him.  Ye  are 
from  beneath;  ye  are  earthly,  not 
spiritual,  not  heavenly  in  your  dispo- 
sitions and   purposes.     |I  /  am  from 


198 


JOHN. 


above :  ye  are  of  this  world ;  I 
am  not  of  this  world. 

24  I  said  therefore  unto  you, 
that  ye  shall  die  in  your  sins : 
for  if  ye  believe  not  that  I  am 
he,  ye  shall  die  in  your  sins. 

25  Then  said  they  unto  him, 
Who  art  thou '?  And  Jesus  saith 
unto  them,  Even  the  same  that 
I  said  unto  you  from  the  begin- 
ning. 

26  I  have  many  things  to  say, 
and  to  judge  of  you  :  but  he  that 
sent  me,  is  true ;  and  I  speak  to 
the  world  those  things  which  I 
have  heard  of  him. 

27  They  understood  not  that 
he  spake  to  them  of  the  Father. 

28  Then    said    Jesus    unto 


them.  When  ye  have  lifted  up 
the  Son  of  man,  then  shall  ye 
know  that  I  am  he,  and  that  1 
do  nothing  of  myself;  but  as  my 
Father  hath  taught  me,  I  speak 
these  things. 

29  And  he  that  sent  me  is 
with  me  :  the  Father  hath  not 
left  me  alone ;  for  I  do  always 
those  things  that  please  him. 

30  As  he  spake  these  words, 
many  believed  on  him. 

31  Then  said  Jesus  to  those 
Jews  which  believed  on  him,  If 
ye  continue  in  my  word,  then 
are  ye  my  disciples  indeed ; 

32  And  ye  shall  know  the 
truth,  and  the  truth  shall  make 
you  free. 


above;  I  am  from  heaven,  and  my 
disposition  and  aims  correspond  to  my 
origin.  For  the  meaning  of  the  terms 
above  and  beneath,  see  Col.  3 :  2.  Je- 
sus immediately  repeated  the  same 
thought  in  other  words.  Thus  the 
Saviour  declared  that  they  were  des- 
titute of  pious,  heavenly  feelings,  and 
were  exposed  to  be  rejected  from 
heaven.  Their  refusing  to  enter  into 
his  views,  and  their  whole  treatment 
of  him,  sufficiently  showed  what  spirit 
they  were  of 

24.  /  am  he;  I  am  the  Messiah, 
whom  I  profess  to  be. 

25.  From  the  beginning.  Jesus 
had,  from  the  commencement  of  his 
public  ministry,  claimed  to  be  the 
Messiah,  the  One  that  was  to  come 
from  the  Father.  This  claim  he  still 
and  constantly  maintained.  The  word 
translated  from  the  beginning,  is  also 
by  some  translated  altogether^  most 
truly.  The  Saviour  intended  to  say 
most  solemnly,  and  in  a  tone  of 
strong  assurance^  ''  throughout  and 
entirely,  1  am  what  I  have  declared 
myself  to  be." 

2G.  /  have  many  things  to  say,  and 
to  judge,  &c.  The  idea  is.  You  give 
me  just  occasion  to  say  nmcJi   more 


respecting  you,  and  to  pronounce  an 
unfavorable  decision  concerning  you. 
II  But,  &c.  But  notwithstanding  your 
improper  treatment  of  me,  I  have 
God's  judgment  in  my  favor ;  and  his 
testimony  ought  to  be  regarded  by 
you  as  valid,  [j  And  I  speak  to  the 
zcorld,  &c.  The  truths  also  which  I 
communicate  are  precisely  such  as  he 
gave  me  to  impart. 

28.  Shall  have  lifted  vp  the  So7i  of 
man.  Jesus  here  alluded  to  his  ex- 
pected crucifixion.  See  12:  32,  33. 
Compare,  also,  3:  14.  ||  That  I  am 
he;  that  I  am  the  Messiah,  that  it  is 
I  who  was  promised  to  the  nation. 
The  death  and  resurrection  of  Jesus 
were  to  furnish  signal  evidence  of  his 
beino-  really  the  Messiah.  Compare 
Matt.  12:  38—40.  Rom.  1  :  4.  ||  / 
do  nothing  of  myself;  that  is,  by  my 
own  authority,  distinct  from  that  of 
the  Father. 

31.  Continue  in  my  word;  be 
steadfast  in  adhering  to  my  doc- 
trine. 

32.  Ye  shall  hioic  the  tiuth  ,  ye 
shall  have  a  right  discernment  of 
what  is  true,  and  you  will  inwardly 
feel  the  truth  of  my  doctrines.  Com- 
pare 7  :  17.       II  Shall  mahc  you  free , 


CHAPTER  VIII. 


li^l 


33  They  answered  him,  We  be 
Abraham's  seed,  and  were  never 
in  bondage  to  any  man  :  how  say- 
est  thou.  Ye  shall  be  made  free? 

34  Jesus  answered  them,  Ver- 
ily, verily,  I  say  unto  you,  W^ho- 


from  the  bondage  of  ignorance,  of 
error,  and  of  sin. 

33.  Tliey  ansicered  hint.  The  word 
they  does  not  relate  to  those  who  had 
just  declared  their  conviction  that  he 
was  the  Messiah  (v.  30),  and  on 
whom  he  had  enjoined  a  continued 
attachment  to  him.  It  is  used  in  a 
general  manner,  as  we  often  use  it, 
equivalent  to  the  people  ;  and  it  refers 
to  some  then  standing  by,  who  were 
disposed  to  cavil  at  his  language 
II  We  be  Abraham's  seed,  &c.  They 
spurned  the  thought  that  they,  de- 
scendants of  Abraham,  to  whom  such 
promises  had  been  made,  should  be 
represented  as  needing  to  be  set  free, 
as  though  they  were  in  bondage. 
The  nation  had  indeed  been  in  sub- 
jection to  the  Egyptians  and  to  the 
Chaldeans,  and  had  been  dependent 
on  other  powers,  and  even  then  were 
in  subjection  to  the  Romans.  But 
their  lofty  spirit  could  not  bear,  that 
their  subjection  should  be  called  boii- 
dage,  and  that  it  should  be  distinctly 
charged  on  them.  As  the  Saviour, 
however,  was  speaking  to  a  few  indi- 
viduals merely,  they  probably  thought 
of  personal  servitude,  of  being  bond 
slaves  to  some  master,  in  the  same 
way  that  in  past  ages  they  had  had 
domestic  slaves  from  among  foreign- 
ers. The  people  then  present  had 
never  been  in  such  bondage.  Though 
the  Saviour  did  not  mean  such  bon- 
datre,  yet  the  Jews  were  disposed  to 
cavil,  and  to  put  an  unfavorable  con- 
struction on  his  words. 

34,35.  Jesus  answered,  &c.  Jesus 
proceeded  to  state  distinctly  that  he 
spoke  of  a  bondage  to  sin,  and  of 
their  being  in  spiritual  bondage. 
Moreover,  though  they  might  boast 
of  belonging  to  the  family  of  God, 
they  were  not  in  reality  his  children, 


soever  committeth  sin,  is  the 
servant  of  sin. 

35  And  the  servant  abideth 
not  in  the  house  forever,  but  the 
son  abideth  ever. 

36  If  the  Son  therefore  shall 

and  would  not  be  allowed  to  possess 
the  privileges  of  children  ;  but,  being 
slaves  to  sin,  they  would  be  cut  off 
from  the  privileges  which  they  now 
enjoyed,  just  as  a  slave,  or  a  servant, 
is  not  entitled  to  a  permanent  connec- 
tion with  a  family  as  an  own  child  is, 
but  may,  whenever  it  seems  best  to 
the  master  of  the  family,  be  removed 
to  another  situation. 

35.  And  the  servant  abideth  not  in 
the  house  forever.  A  servant  has  not 
the  right  of  a  permanent  connection 
with  the  family  ;  his  connection  is 
liable  to  be  sundered,  and  he  cannot 
claim,  as  his  right,  a  lasting  abode  in 
the  family  —  such  a  lasting  abode  per- 
tains to  children,  to  those  that  are/ree. 
II  The  house;  the  family.  ||  Forever  ; 
a  general  term,  indicating  an  indefi- 
nite length  of  time,  continually,  per- 
petually. A  servant's  connection  with 
a  family  is  liable  to  be  only  tempora- 
ry ;  it  is  a  son,  a  child,  that  enjoys 
the  privilege  of  permanent  connec- 
tion. Those  Jews,  being  servants, 
being  in  bandage  (that  is,  to  sin), 
could  not  justly  claim  the  privileges 
which  pertain  only  to  children;  and, 
however  they  might  pride  themselves 
on  belonging  to  the  family  of  God, 
they  would  soon  be  cut  off  from  it, 
even  in  respect  to  external  acknowl- 
edgment. II  The  son ;  the  son  of  a 
family.  The  Messiah  is  not  here 
meant  by  this  word.  Jesus  merely 
employed  an  illustration  drawn  from 
usages  with  which  the  Jews  were  ac- 
quainted. 

36.  If  the  Son,  therefore,  &c.  The 
word  Son  here  means  the  Messiah 
himself.  Jesus  declared  to  the  Jews 
that  they  stood  in  need  of  being  res-, 
cued  from  bondage,  and  that  they 
could  be  rescued  only  by  the  Messiah, 
by  himself    Should  they  receive  from 


aoo 


JOHN. 


make  you  free,  ye  shall  be  free 
indeed. 

37  I  know  that  ye  are  Abra- 
ham's seed  ;  but  ye  seek  to  kill 
nie,  because  my  word  hath  no 
place  in  you. 

38  I  speak  that  which  I  have 
seen  with  my  Father  :  and  ye  do 
that  which  ye  have  seen  with 
your  father. 

39  They  answered  and  said 
unto  him,  Abraham  is  our  father. 


hira  freedom,  their  freedom  would  be 
indeed  worthy  of  the  name  ;  they 
could  obtain  true  liberty  only  by  be- 
coming his  disciples. 

37.  Ye  are  Abraham's  seed;  the 
natural  posterity  of  Abraham.  ||  But 
ye  seek  to  kill  vie,  because,  &c.  The 
Saviour  here  showed  that,  though 
they  were  the  natural  posterity  of 
Abraham,  yet  they  did  not  resemble 
him  in  character ;  they  were  not  his 
spiritual  children  ;  for  they  cherished 
a  malicious  disposition  towards  Jesus, 
through  dislike  of  his  instructions. 
II  My  word  ;  my  instructions. 

38.  JVith  my  Father  ;  that  is,  God. 
jl  IVith  your  father ;  that  is,  Satan. 
See  V.  44.  As  if  Jesus  had  said, 
While  the  instructions  which  I  com- 
municate are  in  perfect  accordance 
with  the  will  of  my  Father,  you  act 
in  accordance  with  the  will  of  Satan, 
in  disliking  and  rejecting  my  instruc- 
tions. In  respect  to  character,  my 
Father  and  your  father  are  entirely 
opposite,  just  as  I  and  you  are  entire- 
ly opposite.  Jesus  was  thus  gradually 
bringing  them  to  see  that  he  regarded 
them  as  exceedingly  sinful,  and  ut- 
terly opposed  to  God,  and  resembling 
the  evil  one. 

39.  Abraham  is  our  father.  Men- 
tion having  been  made  of  their  father , 
they  at  once  called  to  mind  Abraham, 
as  the  father  of  the  nation,  of  whom 

•they  so  much  boasted.  And  their 
claim  of  him  as  their  father  implied 
the  claim  of  being  like  him,  and  of  be- 
ing entitled  to  the  divine  favor.    Thus 


Jesus  saith  unto  them,  If  ye 
were  Abraham's  children,  ye 
would  do  the  works  of  Abra- 
ham. 

40  But  now  ye  seek  to  kill 
me,  a  man  that  hath  told  you 
the  truth,  which  I  have  heard 
of  God  :  this  did  not  Abraham. 

41  Ye  do  the  deeds  of  your 
father.  Then  said  they  to  him, 
We  be  not  born  of  fornication  ; 
we  have  one  Father,  even  God. 


they  sought  to  avoid  the  conclusion 
to  which  the  language  of  Jesus  was 
conducting  them.  ||  If  ye  tcere  Abra- 
ham's children;  his  children,  in  the 
truly  valuable  sense  of  that  expres- 
sion, his  spiritual  children,  like  him 
in  character,  and  entitled  to  such 
blessings  as  he  enjoyed.  ||  Works  of 
Abraham  ;  works  like  Abraham's. 
Ye  would  be  like  him  in  your  con- 
duct. 

40.  Ye  seek  to  kill  me,  a  man,  &c. ; 
ye  indulge  a  murderous  spirit  towards 
me,  who  am  declaring  truth  from 
God. 

41.  Deeds  of  your  father ;  you 
manifest  a  spirit  and  perform  acts 
like  those  of  your  father,  the  devil. 
The  Jews  now  saw  plainly  to  what 
conclusion  Jesus  was  leading  them, 
and  they  resolutely  maintained  that 
they  were  genuine  children  of  God, 
that  their  Father  and  Abraham's  Fa- 
ther was  one  and  the  same,  j|  We  be 
not  born  of  fornication  ;  we  are  genu- 
ine children  of  God.  The  terms  adul- 
tery and  fornication  are  frequently 
used  in  the  Bible  to  signify  apostasy 
from  God,  and  an  adopting  of  idola- 
try. The  Jews,  then,  in  their  reply 
to  Jesus,  maintained  that  they  had  not 
apostatized  from  God,  that  they  were 
not  idolaters,  that  they  had  not  de- 
scended from  idolaters,  but  that,  like 
Abraham,  they  were  genuine  children 
of  God,  not  a  spurious  offspring. 
II  One  Father  ;  one  and  the  same  Fa- 
ther ;  we  have  the  same  Father  that 
Abraham  had. 


CHAPTER  Vm. 


201 


42  Jesus  said  unto  them,  If 
God  were  your  Father,  ye  would 
love  me :  for  I  proceeded  forth 
and  came  from  God ;  neither 
came  1  of  myself,  but  he  sent  me. 

43  Why  do  ye  not  under- 
stand my  speech  ?  even  because 
ye  cannot  hear  my  word. 

44  Ye  are  of  -your  father  the 
devil,  and  the  lusts  of  your  fa- 
ther ye  will  do :  he  was  a  mur- 
derer from  the  beginning,  and 
abode  not  in  the  truth  ;  because 
there  is  no  truth  in  him.  When 
he  speaketh  a  lie,  he  speaketh 
of  his  own :  for  he  is  a  liar,  and 
the  father  of  it. 


42.  If  God  were  your  Father,  &.c. 
Jesus  denied  that  they  were  true  chil- 
dren of  God.  Their  treatment  of 
him,  though  he  came  from  God  and 
by  the  authority  of  God,  sufficiently 
proved  that  their  spirit  was  entirely 
at  variance  with  God. 

43.  Mij  speech  ;  what  I  am  saying. 
II  Cannot  hear  ;  cannot  hear  with  ap- 
probation ;  cannot  receive.  ^My  loord  ; 
my  instructions.  The  spirit  which 
the  Jews  were  indulging  was  so  en- 
tirely hostile  to  the  character  and  the 
teaching  of  Jesus,  that  they  could  not 
approve  him. 

44.  Lusts  ;  evil  desires.  Jesus  pro- 
ceeds to  mention  two  characteristics 
of  the  devil,  in  which  the  Jews  re- 
sembled him,  and  proved  themselves 
to  be  his  children,  rather  than  chil- 
dren of  God.  These  two  character- 
istics are,  a  murderous  spirit,  and  a 
dislike  of  the  truth.  Their  desires  to 
put  Jesus  to  death,  and  their  dislike 
of  his  doctrines,  constituted  their  re- 
semblance to  Satan,  [j  He  teas  a  mur- 
derer from  the  beginning.  It  was  he 
who,  in  the  beginning  of  the  human 
race,  tempted  our  first  parent,  and 
thus  subjected  men  to  death.  ||  Mode 
not  in  the  truth;  departed  from  the 
truth,  and  beguiled  Eve  by  falsehood. 
See  Gen.  3:4.     ||  There  is  no  truth 


45  And  because  I  tell  you 
the  truth,  ye  believe  me  not. 

46  Which  of  you  convinceth 
me  of  sin?  And  if  I  say  the 
truth,  why  do  ye  not  believe 
me? 

47  He  that  is  of  God,  hear- 
eth  God's  words  :  ye  therefore 
hear  them  not,  because  ye  are 
not  of  God. 

48  Then  answered  the  Jews, 
and  said  unto  him,  Say  we  not 
well  that  thou  art  a  Samaritan, 
and  hast  a  devil  ? 

49  Jesus  answered,  I  have  not 
a  devil ;  but  I  honor  my  Father, 
and  ye  do  dishonor  me. 

in  him;  no  veracity,  no  love  of  truth. 
No  dependence  can  be  placed  on  what 
he  says,  jj  He  speaketh  of  his  own  ; 
he  speaketh  in  accordance  with  his 
own  nature  and  character,  according 
to  his  own  heart.  |j  Father  of  it ;  fa- 
ther of  lying. 

45.  Because  I  fell  you  the  truth,  &c. 
As  Satan  loves  not  truth,  so  ye  be- 
lieve me  not,  because  I  declare  the 
truth.  Should  I  declare  false  religious 
sentiments,  and  profess  to  be  the 
Messiah  according  to  your  false  views 
of  the  character  and  designs  of  the 
Messiah,  ye  would  believe  me. 

46.  Convinceth  me  of  sin?  The 
word  sin  refers  here  particularly  to 
what  would  be  wrong  in  respect  to  the 
teaching  and  the  claims  of  Jesus,  and 
is  equivalent  to  ei-ror  and  deception. 
The  inquiry  which  our  Lord  proposed 
is,  Which  of  you  can  convict  me,  can 
prove  me  to  have  been  guilty,  of  erro- 
neous and  deceptive  teaching,  or  of 
any  departure  from  truth  .-* 

47.  He  that  is  of  God  ;  a  child  of 
God.  Compare  v.  44.  \\  God's  coords  ; 
instructions  delivered  by  the  authori- 
ty, and  with  the  approbation,  of  God. 

48.  Thou  art  a  Samaritan.  An  ex- 
pression of  bitter  reproach.  The  Sa- 
maritans were  abhorred  by  the  Jews, 
Compare  7 :  20. 


2(K2 


JOHN 


50  And  I  seek  not  mine  own 
glory  :  there  is  one  that  seeketh 
and  judgeth. 

51  Verily,  verily,  I  say  unto 
you.  If  a  man  keep  my  saying, 
he  shall  never  see  death. 

52  Then  said  the  Jews  unto 
him,  Now  we  know  that  thou 
hast  a  devil.  Abraham  is  dead, 
and  the  prophets ;  and  thou  say- 
est.  If  a  man  keep  my  saying, 
he  shall  never  taste  of  death. 

53  Art  thou  greater  than  our 
father  Abraham,  which  is  dead  ? 
and  the  prophets  are  dead  :  whom 
makest  thou  thyself? 

54  Jesus  answered.  If  I  hon- 
or myself,  my  honor  is  nothing  : 
it  is   my  Father  that  honoreth 


50.  /  seek  not  mine  oicn  glory. 
Though  you  greatly  dishonor  me,  yet 
I  am  not  solicitous  about  my  own  glo- 
ry, nor  shall  1  turn  from  my  appro- 
priate course  in  order  to  take  ven- 
geance on  you.  The  vindication  of 
my  honor  I  leave  to  another,  to  my 
Father.  |{  There  is  one  that  seeketh  ; 
there  is  one  (my  Father)  who  will 
seeK  my  glory,  and  vindicate  my  hon- 
or. 11  And  jvdgeth ;  that  is,  judgeth 
you;  who  will  condemn  you,  while 
he  vindicates  me. 

51.  My  saying  ;  ray  doctrine.  1|  JVev- 
er  sec  death  ;  shall  never  die,  but  shall 
live  forever.  In  this  manner,  Jesus 
again  solemnly  declared  himself  to  be 
the  Saviour,  and  required  faith  in 
him,  and  obedience  to  him,  in  order 
to  the  possession  of  eternal  life.  See 
v.  12.  7  :  37, 38.  Compare  6 :  50, 54, 
57,  58. 

52.  J\'bM5  toe  know,  &c.  Again  the 
Jews  misunderstood,  or  affected  to 
misunderstand,  his  language  ;  they 
applied  to  natural  death  what  he  had 
spoken  concerning  spiritual  and  eter- 
nal death. 

54.  If  I  honor  myself,  &c.  The 
Jews  had  just  cast  reproach  on  him  as 
one  claiming  great  honor  for  himself, 


me,  of  whom  ye  say,  that  he  is 
your  God. 

55  Yet  ye  have  not  known 
him ;  but  I  know  him :  and  if  I 
should  say,  I  know  him  not,  I 
shall  be  a  liar  like  unto  you : 
but  I  know  him,  and  keep  his 
saying. 

56  Your  father  Abraham  re- 
joiced to  see  my  day  :  and  he 
saw  it,  and  was  glad. 

57  Then  said  the  Jews  unto 
him.  Thou  art  not  yet  fifty  years 
old,  and  hast  thou  seen  Abra- 
ham ? 

58  Jesus  said  unto  them, 
Verily,  verily,  I  say  unto  you. 
Before  Abraham  was,  I  am. 

59  Then  took  they  up  stones 


pretending  to  be  greater  than  Abra- 
ham and  the  prophets.  Jesus  tacit- 
ly assents  that  he  is  far  greater  than 
Abraham  and  the  prophets,  but  yet 
he  remarks  that  he  is  not  solicitous  to 
vindicate  himself  from  the  reproaches 
of  the  Jews.  The  honor  which  he 
has,  and  the  vindication  which  is  due 
to  him,  proceed  not  from  himself,  but 
from  the  Father.     Compare  v.  50. 

55.  Ye  have  not  known  him;  you 
have  not  a  just  knowledge  of  his 
character.  ||  Keep  his  saying  ;  adhere 
to  the  instructions  which  he  gave  me. 
Compare  vs.  28,  38. 

56.  Rejoiced  to  see  my  day  ;  rejoiced 
that  he  could,  by  faith  in  the  promises 
of  God,  and  by  a  believing  anticipa- 
tion of  the  future,  see  and  enjoy  the 
time  when  I  should  be  blessing  the 
world.  God  had  promised  to  Abra- 
ham that,  through  his  posterity,  all 
the  families  of  the  earth  should  be 
blessed  ;  he  believed  this  promise, 
and,  by  anticipation,  enjoyed  its  ful- 
filment. 

58.  Before  Abraham  was,  I  am. 
Compare  1  :  1,  2, 15,  30.  3  :  13.  17: 
5,  24.    Col.  1 :  17. 

59.  Jesus  hid  himself.  He  turned 
away  from  those  with  whom  he  had 


CHAPTER  IX. 


203 


to  cast  at  him  :  but  Jesus  hid 
himself,  and  went  out  of  the 
temple,  going  through  the 
midst  of  them,  and  so  passed 
by. 


been  engaged  in  conversation,  con- 
cealed himself  from  their  sight  and 
power  by  mingling  with  the  crow<^j 
and  thus  passed  away  from  the  temple. 

Topics  for  Reflection.  1.  Per- 
SR^'Ciing  obedience  to  the  Saviour  is 
necessary  in  order  to  prove  ourselves 
his  disciples.  A  wavering,  short- 
lived obedience  is  a  just  ground  of 
fear  that  the  heart  has  not  been  re- 
newed. V.  31.  Compare  Matt.  13: 
23.   Luke  8 :  15. 

2.  It  is  only  true  religion  that  be- 
stows real  liberty  of  soul  —  liberty 
from  the  dominion  of  worldly  and 
evil  propensities.  True  religion  brings 
our  affections  and  purposes  to  a  con- 
formity with  reason  and  conscience  : 
thus  it  regulates  the  whole  character, 
and  delivers  its  possessor  from  subjec- 
tion to  any  unworthy  power,  v.  32. 
How  great  is  the  mistake  of  regard- 
ing religion  as  a  species  of  bondage  ! 
As  well  might  it  be  said  that  a  tem- 
perate man  is  a  slave  to  temperance ; 
as  well  might  the  intemperate  say 
that  they  themselves  are  freemen, 
while  all  the  world  knows  that  they 
are  in  abject  bondage  to  a  vile  appe- 
tite. Religion  is,  indeed,  a  state  of 
subjection  —  a  voluntary  subjection, 
however  —  to  the  great  principles  of 
right  towards  God  and  man,  which 
principles  necessarily  lead  to  present 
and  to  eternal  happiness.  But  is  not 
sin  a  state  of  subjection.?  subjection 
of  the  reason,  of  all  the  higher  powers 
of  the  soul,  to  what  is  torong,  and  to 
what  insures  present  and  eternal 
woe  ? 

3.  Unless  we  become  true  children 
of  God  in  our  characters,  we  shall 
have  no  portion  in  God's  house  above, 
v.  35. 

4.  Pious  ancestry,  without  our  own 
personal  piety,  is  of  no  avail  as  to  our 
sal'otion.  v.  39.  Compare  Matt.  3:  9. 


CHAPTER   IX. 

AND  as  Jesus  passed  by,  he 
saw  a  man  which  was  blind 
from  his  birth. 

2   And    his    disciples    asked 


CHAPTER  IX. 

J.  Passed  hy ;  was  passing  along, 
perhaps  just  after  the  event  mentioned 
in  the  preceding  verse. 

2.  Who  did  sin,  this  man  or  his  par- 
ents P  &c.  The  Jews  were  in  the 
habit  of  regarding  prosperity  and  ad- 
versity in  this  life  as  connected  with 
innocence,  and  with  guilt,  of  charac- 
ter. There  were  in  the  Mosaic  law 
many  promises  of  temporal  good  as 
connected  with  obedience,  and  threats 
of  evil  as  connected  with  transgres- 
sion. The  idea,  too,  expressed  in  Ex. 
20  :  5,  and  elsewhere,  that  God  would 
visit  the  iniquity  of  the  fathers  upon 
the  children  unto  the  third  and  the 
fourth  generation,  was  too  readily  ap- 
plied by  them  to  particular  adverse 
events.  Compare  Ezek.  18  :  2.  Hence 
it  was  natural  to  inquire  whether  the 
blindness  of  this  man  was  to  be  re- 
garded as  a  punishment  of  some  sin 
committed  by  his  parents.  There 
was  also  prevalent,  among  some  of 
the  nations  with  which  the  Jews  were 
in  various  ways  connected,  an  opin- 
ion that  the  souls  of  men  passed,  after 
the  death  of  the  body,  into  other  bod- 
ies, either  of  men  or  of  animals,  and 
were  happy  or  miserable  in  accord- 
ance with  the  character  sustained  in 
the  preceding  body.  There  seem, 
also,  to  have  been  some  vague  no- 
tions respecting  the  existence  of 
souls  previously  to  the  formation  of 
the  bodies  which  they  were  to  oc- 
cupy. An  inference  would  easily 
be  drawn  from  these  notions,  that  the 
moral  character  of  the  soul,  as  previ- 
ously existing,  would  influence  the 
condition  of  the  person  on  earth, 
making  him  happy  or  miserable. 
Some  of  the  Jewish  teachers  appear 
also  to  have  maintained  that,  previ- 
ously to  an  infant's  birth,  it  might 
commit  sin.  Now,  in  view  of  all 
these  notions,  and   without  anv  set 


204 


JOHN, 


)iim,  saying,  Master,  who  did 
Bin,  this  man,  or  his  parents, 
that  he  was  born  blind? 

3  Jesus  answered,  Neither 
hath  this  man  sinned,  nor  his 
parents :  but  that  the  works  of 
God  should  be  made  manifest  in 
him. 

4  I  must  work  the  works  of 
him  that  sent  me,  while  it  is  day  : 
the  night  cometh,  when  no  man 
can  work. 

5  As   long   as   I    am   in  the 


tied  opinions  in  regard  to  them,  the 
disciples  asked,  what  was  the  opinion 
of  their  Master  as  to  the  present  in- 
stance. As  the  event  of  the  man's 
blindness  would  generally  be  referred 
to  some  sin  as  having  caused  it,  they 
sought  information  on  the  question, 
by  whose  sins  this  was  caused.  Was 
it  in  consequence  of  some  sin  com- 
mitted by  his  parents,  or  some  sin 
committed  by  himself  before  his  birth, 
as  some  of  the  teachers  might  say,  or 
some  sin  committed  in  a  different 
state  of  existence  ? 

3.  Neither  hath  this  man  sinned, 
nor,  &c.  That  is,  neither  as  a  con- 
sequence of  his  own  sins,  nor  as  a 
consequence  of  his  parents'  sins,  was 
this  blindness  ordered.  So  far  as  the 
blindness  was  concerned,  they  had 
not  sinned ;  and  this  calamity  ought 
not  to  be  regarded,  either  in  respect 
to  the  man  himself,  or  in  respect  to 
his  parents,  as  a  punishment  for  sin. 
II  But  that  the  icorks  of  God,  &c. 
This  calamity  of  blindness  was  per- 
mitted, so  that  there  might  be  occa- 
sion for  manifesting  the  miraculous 
power  of  God.  Not  to  any  particu- 
lar sin,  then,  was  the  calamity  to  be 
traced  ;  it  was  to  be  regarded  as  a 
providential  event,  arranged  by  infi- 
nite wisdom,  with  reference  to  a 
manifestation  of  the  power  of  God. 

4.  /  must  work,  &.c.  ;  it  becomes 
me  to  be  performing  the  works  for 
which  the  Father  has  sent  me  into  the 
world,     j]  While  it  is  dai/ ;  the   night 


world,   I   am   the   light   of  the 
world. 

6  When  he  had  thus  spoken, 
he  spat  on  the  ground,  and  made 
clay  of  the  spittle,  and  he  anoint- 
ed the  eyes  of  the  blind  man 
with  the  clay, 

7  And  said  unto  him.  Go, 
wash  in  the  pool  of  Siloam, 
(which  is  by  interpretation, 
Sent.)  He  went  his  way  there- 
fore, and  washed,  and  came  see- 
ing. 


cometh,  &c.  It  is  a  general  truth 
that  labor  must  be  performed  in  the 
day-time  ;  the  night  is  not  a  suitable 
time  for  labor.  The  time,  then,  which 
any  one  has  for  performing  the  duties 
assigned  him,  may  be  called  day  ;  the 
time  following  this,  when,  by  death 
or  other  causes,  he  can  no  longer  per- 
form such  duties,  may  be  called  night. 
Thus  we  speak  of  the  day  of  life,  the 
night  of  death.  Our  Lord  conveyed 
the  idea,  that  he  must  diligently  em- 
ploy his  lifetime  in  works  appropriate 
to  the  object  of  his  mission.  Soon  he 
was  to  die,  and  the  opportunities  for 
performing  such  works  would  cease. 

5.  The  light  of  the  xcorld.  Light, 
used  metaphorically,  is  an  image  of 
happiness.  Jesus  was  the  author  of 
true  happiness,  and,  in  this  capacity, 
it  became  him  to  relieve  such  cases 
of  misery  as  the  one  then  before  him. 

6.  Clay.  This  word  here  means 
earth  mixed  with  spittle.  ||  Anointed  ; 
smeared  over. 

7.  Siloam.  See  on  Luke  13:4. 
The  streams  flowing  from  the  foun- 
tain of  Siloam  were  conducted  into 
two  pools,  called  the  upper  and  the 
lower.  To  one  of  these  allusion  is 
made  in  Is.  7:3.  ||  Which  is,  by  in- 
terpretation, Sent.  The  name  Siloam 
is  derived  from  a  Hebrew  word  which 
signifies  to  send. 

The  reasons  why  our  Lord  per- 
formed the  cure  in  this  particular 
manner,  cannot  be  known.  The  re- 
marks on  Mark  7  ;  33  are  applicable 


CJHAPTER  IX. 


205 


8  The  neighbors  therefore, 
and  they  which  before  had  seen 
him  that  he  was  blind,  said,  Is 
not  this  he  that  sat  and  begged  't 

9  Some  said.  This  is  he  :  oth- 
ers said,  He  is  like  him  :  but  he 
said,  I  am  he. 

10  Therefore  said  they  un- 
to him,  How  were  thine  eyes 
opened  ? 

11  He  answered  and  said,  A 
man  that  is  called  Jesus,  made 
clay,  and  anointed  mine  eyes, 
and  said  unto  me.  Go  to  the  pool 
of  Siloam,  and  wash  :  and  I  went 
and  washed,  and  I  received  sight, 

12  Then  said  they  unto  him. 
Where  is  he?  He  said,  I  know 
not. 

13  They  brought  to  the  Phar- 
isees him  that  aforetime  was 
blind. 

14  And  it  was  the  Sabbath- 
day  when  Jesus  made  the  clay, 
and  opened  his  eyes. 

15  Then  again  the  Pharisees 
also  asked  him  how  he  had  re- 
ceived his  siorht.     He  said  unto 


to  this  case.  Jesus  might  have  de- 
signed to  excite  in  the  blind  man  an 
expectation  of  a  cure,  and,  at  the 
same  time,  by  sending  him  to  Siloam, 
to  test  his  confidence.  As  there  was 
manifestly  no  natural  connection  be- 
tween the  acts  performed  and  the 
obtaining  of  sight,  the  gift  of  sight 
would  be  understood  by  the  man  as 
being  miraculous.  By  sending  him 
to  Siloam,  Jesus  also  furnished  occa- 
sion for  numbers  of  people  to  know 
respecting  the  miracle.  According 
to  the  statements  of  Jewish  writers, 
it  was  forbidden  to  put  spittle  on  the 
eyebrows  during  the  Sabbath,  just  as 
it  was  forbidden  to  make  any  medical 
application  on  the  Sabbath,  unless 
there  was  danger  of  immediate  death, 
vol..  II.  IS 


them.  He  put  clay   upon   mine 
eyes,  and  I  washed,  and  do  see. 

16  Therefore  said  some  of 
the  Pharisees,  This  man  is  not 
of  God,  because  he  keepeth  not 
the  Sabbath-day.  Others  said, 
How  can  a  man  that  is  a  sinner 
do  such  miracles?  And  there 
was  a  division  among  them. 

17  They  say  unto  the  blind 
man  again.  What  sayest  thou  of 
him,  that  he  hath  opened  thine 
eyes  ?     He  said.  He  is  a  prophet. 

IS  But  the  Jews  did  not  be- 
lieve concerning  him,  that  he 
had  been  blind,  and  received  his 
sight,  until  they  called  the  par- 
ents of  him  that  had  received 
his  sight. 

19  And  they  asked  them,  say- 
ing, Is  this  your  son,  who  ye  say 
was  born  blind  ?  How  then  doth 
he  now  see? 

20  His  parents  answered  them 
and  said,  We  know  that  this  is 
our  son,  and  that  he  was  born 
blind  : 

21  But    by    what    means   he 


Perhaps  our  Lord  designed,  in  con- 
nection with  bestowing  an  invaluable 
blessing  on  an  unhappy  man,  to  show 
the  utter  futility  of  such  supersti- 
tious notions. 

16.  JYot  of  God,  because  he  keepeth 
not  the  Sabbath-day.     Compare  5 :  16. 

17.  ]V]iat  sayest  thou  of  him,  that  he 
hath  opened,  &c.  What  opinion  does 
the  circumstance  of  his  having  given 
thee  sight  lead  thee  to  form  of  him  ? 
II  Ji  prophet ;  a  religious  teacher,  v/ith 
a  divine  commission.  As  miracles 
had  been  performed  by  the  ancient 
prophets,  and  had  oflen  been  an  ap- 
pendage to  the  prophetic  office,  the 
man  supposed  that  Jesus  could  not 
be  less  than  a  divinely-commissioned 
teicher. 


206 


JOHN. 


now  seeth,  we  know  not ;  or  who 
hath  opened  his  eyes,  we  know 
not :  he  is  of  age ;  ask  him  :  he 
shall  speak  for  himself. 

22  These  loords  spake  his 
parents,  because  they  feared  the 
Jews :  for  the  Jews  had  agreed 
already,  that  if  any  man  did  con- 
fess that  he  was  Christ,  he  should 
be  put  out  of  the  synagogue. 

23  Therefore  said  his  parents, 
He  is  of  age ;  ask  him. 

24  Then  again  called  they 
the  man  that  was  blind,  and  said 
unto  him,  Give  God  the  praise  : 
we  know  that  this  man  is  a  sinner. 

25  He  answered  and  said, 
Whether  he  be  a  sinner  or  no,  I 
know  not:  one  thing  I  know, 
that,  whereas  I  was  blind,  now 
I  see. 

26  Then   said    they   to   him 


22.  He  was  Christ;  he  was  the 
Messiah.  H  Put  out  of  the  synagogue  ; 
be  excommunicated.  The  Jewish  ex- 
communication was  a  severe  punish- 
ment. There  were  three  degrees  of 
it.  The  first  excluded  the  person 
from  intercourse  with  the  people, 
even  with  his  own  family,  for  the 
space  of  thirty  days  ;  he  was  not  al- 
lowed to  approach  a  Jew  at  a  distance 
nearer  than  four  cubits.  If  he  gave 
no  signs  of  penitence,  the  time  could 
be  doubled,  and  even  trebled.  The 
second  separated  the  person  from  all 
sacred  meetings,  was  accompanied 
with  dreadful  curses,  and  forbade  all 
intercourse  with  others.  The  third 
was  still  severer,  and  was  regarded  as 
a  final  and  total  exclusion  of  the  per- 
son from  the  community. 

24.  Give  God  the  praise  ;  or,  as  lit- 
erally rendered,  give  glory  to  God. 
This  expression  was  used  among  the 
Hebrews  when  they  wished  to  draw 
forth  a  confession  of  the  truth.  Com- 
pare Josh.  7  :  19.  The  Jews,  then, 
did  not  mean  to  say,  on  the  present 


again.  What  did  he  to  thee? 
how  opened  he  thine  eyes  ? 

27  He  answered  them,  I  have 
told  you  already,  and  ye  did  not 
hear :  wherefore  would  ye  hear 
it  again  ?  will  ye  also  be  his  dis- 
ciples? 

28  Then  they  reviled  him, 
and  said.  Thou  art  his  disciple ; 
but  we  are  Moses'  disciples. 

29  We  know  that  God  spake 
unto  Moses  ;  as  for  this  fellow, 
we  know  not  from  whence  he  is. 

30  The  man  answered  and 
said  unto  them,  Why,  herein  is 
a  marvellous  thing,  that  ye  know 
not  from  whence  he  is,  and  yet 
he  hath  opened  mine  eyes. 

31  Now  we  know  that  God 
heareth  not  sinners :  but  if  any 
man  be  a  worshipper  of  God,  and 
doeth  his  will,  him  he  heareth. 

occasion,  Give  to  God,  and  not  to  Je- 
sus, the  glory  of  this  miracle  ;  but, 
Revere  God,  and  give  glory  to  him, 
by  telling  us  the  truth.  They  wished 
him  to  declare  solemnly,  as  in  the 
presence  of  God,  whether  he  had  re- 
ally been  born  blind,  and  had  now  ob- 
tained sight,  or  whether  there  had  not 
been  some  deception  practised  in  re- 
pect  to  the  matter.  |1  We  know  that 
this  man  is  a  sinner.  In  order  that 
their  solemn  injunction  might  lead 
to  some  acknowledgment  on  the  part 
of  the  man  unfavorable  to  Jesus,  they 
declare  it  as  their  undoubted  convic- 
tion that  Jesus  was  a  wicked  impos- 
tor. 

27.  Will  ye  also  be,  &c.  Do  you 
wish  to  become,  &c. 

29.  From  whence  he  is.  Whence 
he  derived  his  authority.  They  im- 
ply that  he  certainly  did  not  come 
from  God,  and  they  leave  it  to  be  un- 
derstood that  he  came  self-appointed, 
or  influenced  by  Satan. 

31.    God   heareth  not  sinners,  &c 
Compare  Ps.  66 :  13. 


CHAPTER  IX. 


207 


32  Since  the  world  began  was 
it  not  heard  that  any  man  opened 
the  eyes  of  one  that  was  born 
blind. 

33  If  this  man  were  not  of 
God,  he  could  do  nothing. 

34  They  answered  and  said 
unto  him,  Thou  wast  altogether 
born  in  sins,  and  dost  thou  teach 
us  1     And  they  cast  him  out. 

35  Jesus  heard  that  they  had 
cast  him  out :  and  when  he  had 
found  him,  he  said  unto  him. 
Dost  thou  believe  on  the  Son  of 
God? 

36  He  answered  and  said, 
Who  is  he,  Lord,  that  I  might 
believe  on  him  1 

34.  Thou  roast  altogether  born  in 
sins.  This  they  concluded  from  the 
fact  of  his  having  been  born  blind. 
In  their  excitement  against  him,  they 
reviled  him  as  having  been  peculiarly 
a  sinner,  an  object  of  God's  displeas- 
ure, and  therefore  peculiarly  unfit  to 
dispute  with  them,  and  to  enforce  his 
convictions  on  them,  the  leaders  of  the 
nation.  ||  They  cast  him  out  ;  from 
their  presence,  and  excommunicated 
him. 

33.  Worshipped  him ;  reverently 
bowed  down  before  him. 

39.  For  judgment ;  for  effecting  a 
righteous  judgment  on  men  accord- 
ing to  their  different  characters  ;  for 
avvarding  to  them  just  treatment. 
II  That  they  which  see  not  might  see  ; 
that  the  ignorant  might  be  taught, 
and  made  wise.  ||  That  they  which 
see  might  he  made  blind ;  that  those 
who  have  the  reputation  of  possess- 
ing knowledge  might  be  shown  to  be 
ignorant,  and,  in  consequence  of  their 
persisting  in  their  own  fancied  knowl- 
edge, might  be  condemned  to  contin- 
ued ignorance.  Such  was  the  result 
of  our  Lord's  coming  into  this  world. 
Those  who  felt  that  they  needed  a 
divine  teacher  received  his  instruc- 
tions, and  became  truly  wise  in  re- 
spect to  eternal  life  ;  those  who  were 


37  And  Jesus  said  unto  him, 
Thou  hast  both  seen  him,  and  it 
is  he  that  talketh  with  thee. 

38  And  he  said,  Lord,  I  be- 
lieve.    And  he  worshipped  him. 

39  And  Jesus  said,  For  judg- 
ment I  am  come  into  this  world  ; 
that  they  which  see  not  might 
see,  and  that  they  which  see 
might  be  made  blind. 

40  And  some  of  the  Pharisees 
which  were  with  him  heard  these 
words,  and  said  unto  him,  Are 
we  blind  also  1 

41  Jesus  said  unto  them,  If 
ye  were  blind,  ye  should  have  no 
sin  :  but  now  ye  say.  We  see  ; 
therefore  your  sin  remaineth. 


puffed  up  with  the  vain  notion  that 
they  were  already  enlightened  and 
wise,  and  that  they  did  not  need  the 
instructions  of  Jesus,  rejected  him, 
persisted  in  their  own  ignorant  and 
perverse  views  of  religious  subjects, 
and  thus  were  proved  to  be  really 
ignorant.  Compare  Matt.  11  :  25. 
Luke  10:  21. 

40.  Are  we  blind  also  ?  The  cavil- 
ling spirit  of  the  Pharisees  again 
displayed  itself.  In  a  petulant  and 
taunting  manner,  they  asked  him. 
Are  we  without  knowledge  ?  Are 
you  only  possessed  of  knowledge,  so 
as  to  be  able  to  teach  others.?  In 
their  excitement,  they  might  have, 
intended  to  insult  our  Lord  by  seem- 
ing not  to  understand  him,  and  by 
dwelling  on  the  literal  meaning  of 
the  word  blind ;  as  if  they  had  said. 
And  are  we,  too,  like  this  man,  blind  ? 

41.  If  ye  were  blind ;  if  ye  were 
really  destitute  of  proper  faculties 
and  opportunities  for  obtaining  knowl- 
edge. II  Ye  should  have  no  sin;  ye 
would  be  blameless.  Compare  15 : 
22,  24.  II  Ye  say,  We  see  ;  you  profess 
to  have  knowledge  and  to  be  guides. 
Besides,  they  really  did  have  within 
their  reach  the  means  of  information. 
II  Your  sin  remaineth.  It  was  cus- 
tomary to  speak  of  sin  as  being  r» 


^ 


JOHN. 


CHAPTER   X. 

VERILY,  verily,  I  say  unto 
you.  He  that  entereth  not 
by  the  door  into  the  sheep-fold, 
but  climbeth  up  some  other  way, 
the  same  is  a  thief  and  a  robber. 
2    But  he  that  entereth  in  by 


moved,  or  taken  away,  when  it  was 
pardoned.  See  on  1 :  29.  Hence, 
when  it  was  not  pardoned,  it  remained 
on  a  person.  The  idea  then  is,  Your 
sins  are  not  forgiven. 

Reflections.  1.  In  all  our  ca- 
lamities, let  us  acknowledge  the  provi- 
dence of  God,  as  having  some  wise 
and  merciful  design,  vs.  3,  4. 

2.  The  blessings  which  Jesus  has 
bestowed  on  a  guilty  world  show  that 
he  was  indeed  tke  divine  teacher  and 
the  Saviour,  vs.  25,  30 — 33.  Are  we 
ever  perplexed  -with  doubt  as  to  the 
truth  of  Christianity  .?  Let  us  exam- 
ine what  it  has  done  and  is  daily 
doing  for  men.  By  its  works  let  it 
be  known. 

3.  A  fair  and  candid  mind  soon 
sees,  yes,  it  feds,  the  truth  of  the 
claims  which  Jesus  makes,  as  the  Sa- 
viour, on  our  belief  and  obedience. 
vs.  17,  35—38. 

4.  An  humble  sense  of  our  de- 
ficiencies is  a  needful  preparation  to 
profit  by  the  gospel.  A  haughty,  self- 
confident  spirit  will  receive  no  bless- 
ing. V.  39.     Compare  James  4  :  6. 

5.  Our  obligations  and  our  dan- 
gers are  proportioned  to  our  advan- 
tages. V.  41.  And  O  how  dreadful 
to  live  and  die  in  the  midst  of  Chris- 
tian privileges,  with  a  load  of  unpar- 
doned guilt  on  our  heads  ! 

CHAPTER  X. 

The  former  part  of  this  chapter  is 
believed  to  be  very  closely  connected, 
vLs  to  the  occasion  on  which  it  was 
spoken,  with  the  preceding  chapter. 
In  V.  21,  allusion  is  made  to  the  mira- 
cle of  healing  the  blind  man,  and  no 
intimation  is  given  by  the  writer  that 
what  he  is  now  about  to  record  was 
spoken  on  another  occasion.  In  the 
preceding  chapter,  v.  24,  the  leaders 


the  door,  is  the  shepherd  of  the 
sheep. 

3  To  him  the  porter  openeth  ; 
and  the  sheep  hear  his  voice : 
and  he  calleth  his  own  sheep 
by  name,  and  leadeth  them 
out. 


of  the  Jews  had  expressly  and  de- 
cidedly declared  that  Jesus  was  a 
sinner.  This  declaration  in  refer- 
ence to  one  who  claimed  to  be  the 
Messiah,  the  Son  of  God,  was  equiva- 
lent to  a  declaration  that  he  was  an 
impostor,  a  deceiver  of  the  people, 
and  one  who  ought  not  to  be  followed 
as  a  leader.  The  knowledge  that 
such  a  declaration  had  been  made 
had,  doubtless,  come  to  Jesus  ;  and 
he  availed  himself  of  the  opportunity 
when  some  of  the  Pharisees  (see  9  : 
40)    were   present,   with   others  (see 

10  :  19),  to  show  the  impropriety  of 
such  a  declaration,  to  describe  the 
qualities  of  a  true  guide,  and  thus  to 
furnish  the  means  of  forming  an 
opinion  both  respecting  himself  and 
respecting  those  who  professed  to  be 
the  proper  religious  guardians  of  the 
people.  For  this  purpose  he  adopted 
the  figure  of  a  sheep-fold  and  a  shep- 
herd. By  describing  the  qualities  of 
a  shepherd,  he  wished  to  draw  atten- 
tion to  himself,  as  being,  not  an  im- 
postor, but  truly  the  guide  and  pro- 
tector, that  is,  the  Saviour,  of  men. 

1.  The  sheep-fold.  This  was  an 
enclosure,  surrounded  sometimes  by 
low  stone  walls,  and  sometimes  by  a 
fence  of  wicker-work,  and  furnished 
with  a  gate.  Into  this  enclosure  the 
sheep  were  driven  for  the  night. 

3.  The  porter ;  the  keeper  of  the 
gate,  a  servant  whom  the  shepherd 
employed  to  keep  guard  during  the 
night.  II  He  calleth  his  oicn  sheep  by 
name.  Sheep  were  objects  of  much 
endearment  in  Oriental  countries,  and 
names  were  given  them  to  which 
they  became  accustomed ;  just  as 
some  domestic  animals  among  us 
receive    names    from    their   owners. 

11  Leadeth  them  out.  In  those  parts 
of  the  world,  the  sheep  were  not 
driven  before  a  person,  but  the  shep- 


CHAPTER  X. 


201> 


4  And  when  he  putteth  forth 
his  own  sheep,  he  goeth  before 
them,  and  the  sheep  follow  him  : 
for  they  know  his  voice. 

5  And  a  stranger  will  they 
not  follow,  but  will  flee  from 
him  :  for  they  know  not  the 
voice  of  strangers. 

6  This  parable  spake  Jesus 
unto  them  :  but  they  understood 


herd  went  before,  and  they  followed 
him. 

The  characteristics  of  a  good  shep- 
herd, as  given  in  vs.  1 — 5,  are  these  : 
1.  lie  comes  honestly  and  uprightly 
into  the  fold.  2.  The  sheep  know 
him,  and  he  has  an  intimate  acquaint- 
ance with  them.  3.  He  carefully 
guides  the  sheep,  and  they  follow  him. 
As  the  Lord  and  guide  of  his  people, 
these  characteristics  are  found  in 
Jesus  Christ.  While  our  Saviour 
thus  described  himself  as  the  true 
shepherd,  and  furnished  hints  for  dis- 
tinguishing the  unfaithful  guides  of 
the  people  at  that  time,  he  also  gave 
a  description  of  those  who,  in  all  sub- 
sequent ages,  should  act  by  his  au- 
thority, and  should  be  worthy  to  be 
called  shepherds. 

6.  Thexj  understood  not  what  things 
they  were,  &c.  They  perceived  not 
fully  the  meaning  of  the  parable.  In 
other  instances,  also,  the  Saviour's 
parables  were  not  understood.  Still, 
they  were  not  lost.  They  made  an 
impression  ;  and  at  a  subsequent  pe- 
riod they  would  be  recollected  and 
rightly  apprehended.  The  parables 
were  intended  for  coming  ages  too, 
as  well  as  for  the  companies  which 
first  heard  them. 

7.  Jesus  said  unto  them  again.  He 
resumed  the  same  topic  and  employed 
the  same  figure.  What  follows  in 
several  successive  verses  is  partly  an 
explanation  of  the  parable,  and  partly 
an  addition  to  it ;  an  extended  appli- 
cation to  himself  of  the  illustration 
furnished  by  a  sheep-fold  and  a  shep- 
herd. He  first  drew  instruction  re- 
specting himself  from  the  sheep-fold ; 

18* 


not  what  things  they  were  which 
he  spake  unto  them 

7  Then  said  Jesus  unto  them 
again,  Verily,  verily,  I  say  unto 
you,  I  am  the  door  of  the  sheep. 

8  All  that  ever  came  before 
me  are  thieves  and  robbers  :  but 
the  sheep  did  not  hear  them. 

9  I  am  the  door :  by  me  if 
any  man  enter  in,   he  shall  be 


representing  himself  as  the  door,  both 
in  respect  to  shepherds  and  in  respect 
to  the  sheep. 

8.  Ml  that  ever  came  before  me.  This 
language  is  not  to  be  taken  in  so  ex- 
tensive a  sense  as  to  include  the  truly 
pious  leaders  of  the  people  in  former 
ages.  It  was  intended  to  cover  a  very 
considerable  space  of  time  before  the 
coming  of  Jesus,  when  the  high  priest- 
hood and  other  sacred  offices  had 
become  exceedingly  degenerate,  and 
were  rather  sources  of  emolument  to 
those  who  bore  them,  than  means  of 
serving  and  benefiting  the  people. 
It  would  also  particularly  apply  to 
the  very  generation  that  was  contem- 
porary with  Jesus.  All  that  had  ap- 
peared among  them  as  religious  guides, 
before  Jesus,  and  not  connected  with 
Jesus,  had  proved  themselves  quite 
destitute  of  the  proper  characteristics. 
II  ^re  thieves  and  robbers ;  not  true 
shepherds,  careful  for  the  welfare  of 
the  flock,  but  intent  on  their  own 
gain  and  emolument.  ||  The  sheep 
did  not  hear  them;  the  truly  pious 
did  not  follow  them  as  their  leaders. 
Thus  those  who  had  assumed  the 
office  of  a  spiritual  shepherd  without 
deriving  it  from  Jesus  the  Messiah,  or 
withoiit  reference  to  his  authority,  and 
to  the  great  principles  which  he  was 
enforcing,  were  not  true  shepherds. 

9.  /  am  the  door.  By  me  if  any 
man  enter  in,  &c.  In  respect,  like- 
wise, to  the  members  of  the  flock,  he 
is  the  door.  It  is  only  through  him 
that  men  can  come  into  a  state  of 
safety  and  happiness,  just  as  only 
through  the  gate  can  a  sheep  pass 
in  and  out.    ||  Enter  in ;  into  the  fold, 


210 


JOHN. 


saved,  and  shall  go  in  and  out, 
and  find  pasture. 

10  The  thief  cometh  not, 
but  for  to  steal,  and  to  kill,  and 
to  destroy  :  I  am  come  that  they 
might  have  life,  and  that  they 
might  have  it  more  abundantly. 

11  I  am  the  good  shepherd : 
the  good  shepherd  giveth  his 
life  for  the  sheep. 

12  But  he  that  is  a  hireling, 
and  not  the  shepherd,  whose 
own  the  sheep  are  not,  seeth 
the  wolf  coming,  and  leaveth 
the  sheep,  and  fleeth  ;  and  the 
wolf  catcheth  them,  and  scatter- 
eth  the  sheep. 

13  The   hireling   fleeth,   be- 


as  a  member  of  the  flock.     ||  He  shall 
be  saved;  shall  be  secure. 

10.  The  thief.  Jesus  next  passed 
to  draw  a  contrast  between  himself 
and  those  who  professed  to  lead  the 
people,  but  who  in  reality  were  seek- 
ing only  their  own  gain.  Thus  he 
illustrated  his  own  solicitude  for  the 
welfare  of  his  people,  as  being  the  true, 
the  good  shepherd.  ||  That  they  might 
have  life;  have  true  happiness.  Je- 
sus came,  not  for  his  own  sake,  but 
for  the  sake  of  his  people ;  not  for 
any  personal  emolument,  but  for  their 
highest  welfare. 

11.  Giveth  his  life  for  the  sheep; 
will  himself  die,  rather  than  that  the 
sheep  should  be  destroyed. 

14.  Knoio  7ny  sheep.  The  word 
hnoxD  has  here,  as  in  various  other 
places,  the  additional  idea  of  loving 
and  caring  for.  The  meaning  of  the 
verse  is,  I  tenderly  love  my  sheep, 
and  am  loved  by  them  ;  between  me 
and  them  there  is  a  strong  mutual 
attachment. 

15.  This  verse,  as  it  stands  in  the 
original,  is  a  more  full  declaration  of 
the  mutual  love  which  exists  between 
Christ  and  his  followers.  That  love 
is  compared  to  the  mutual  love  which 
exists  between  the  Father  and  Christ. 
The  meaning  of  the  verse   would  be 


cause  he  is  a  hireling,  and  careth 
not  for  the  sheep. 

14  I  am  the  good  shepherd, 
and  know  my  sheep,  and  am 
known  of  mine. 

15  As  the  Father  knoweth 
me,  even  so  know  I  the  Father  : 
and  I  lay  down  my  life  for  the 
sheep. 

16  And  other  sheep  I  have, 
which  are  not  of  this  fold  :  them 
also  I  must  bring,  and  they  shall 
hear  my  voice ;  and  there  shall 
be  one  fold,  and  one  shepherd. 

17  Therefore  doth  my  Father 
love  me,  because  I  lay  down 
my  life,  that  I  might  take  it 
again. 


more  obvious,  if  it  were  not  sepa- 
rated from  the  preceding  verse,  and  if 
the  first  word  were  fully  translated. 
Thus,  vs.  14, 15 — I  am  the  good  shep- 
herd, and  know  my  sheep,  and  am 
known  of  mine,  even  as  the  Father 
knoweth  me  and  I  know  the  Father ; 
the  word  know  having  here  the  ad- 
ditional idea  of  loving.  For  the  sheep  ; 
in  behalf  of  them,  so  as  to  secure 
their  highest  interests  ;  in  plain  lan- 
guage, for  the  salvation  of  my  peo- 
ple. 

16.  Jfot  of  this  fold;  not  of  the 
Jewish  nation.  Jesus  was  to  gather 
a  people  from  among  the  Gentiles. 
II  One  fold.  The  separation  between 
Jews  and  Gentiles  was  to  end,  and 
the  company  of  the  Saviour's  follow- 
ers, to  be  formed  out  of  them  both, 
was  to  be  one  body.  Compare  Eph. 
2:  13—18. 

17.  That  I  might  take  it  again.  The 
design  of  Jesus  in  laying  down  his  life 
was,  the  salvation  of  his  people  (see 
V.  15)  ;  and  his  laying  it  down  was 
to  be  followed  by  his  resuming  it. 
The  word  that  expresses  here  a  rcsv.lt 
which  would  be  connected  with  the 
giving  up  of  his  life  ;  as  if  he  had 
said,  I  lay  down  my  life,  yet  so  that 
I  shall  take  it  again.  Christ's  sub- 
jection to  death  was  to  be  eminently 


CHAPTER  X. 


211 


18  No  man  taketh  it  from 
me,  but  I  lay  it  down  of  my- 
self. I  have  power  to  lay  it 
down,  and  I  have  power  to 
take  it  again.  This  command- 
ment have  I  received  of  my 
Father. 

19  There  was  a  division  there- 
fore again  among  the  Jews  for 
these  sayings. 

a  temporary  one.  Compare  Heb.  10  : 
12,13.   7:25. 

18.  JV*o  Tnan  taketh  it  from  me;  that 
is,  against  my  own  will.  ||  Lay  it 
down  of  myself;  of  my  own  accord. 
His  death  was  to  be  a  voluntary  one. 
Compare  Matt.  26 :  53,  54.  ||  Com- 
mandment; direction,  charge. 

20.  jind  is  mad  ;  is  beside  himself, 
talks  in  a  senseless  manner.  Compare 
7:20.    8:48. 

Hints.  1.  The  comparison  of  Je- 
sus to  a  shepherd  shows  the  affection- 
ate care  which  he  exercises  over  his 
followers.     Compare  Ps.  23. 

2.  This  comparison  should  teach  us 
the  necessity  of  a  cordial  submission 
to  his  guidance.  Can  we  be  safe 
amid  our  numerous  spiritual  foes 
without  the  care  and  guidance  of  the 
great  and  good  Shepherd  ? 

3.  What  compassion  for  his  people, 
and  what  concern  for  their  salvation, 
that  he  should  die  for  them  !  v.  11. 
Compare  15  :  13.    Rom.  5  :  8. 

4.  The  repeated  mention  of  Christ's 
dying  for  his  people  clearly  shows, 
that  there  was  a  special  efficacy  in 
his  death,  as  procuring  their  salvation. 
Compare  3 :  14,  15.  1  Pet.  2  :  24. 
3 :  18. 

5.  Notice  the  extensiveness  of  the 
Saviour's  love.  v.  16. 

6.  How  sadly  does  prejudice  blind 
the  mind !  And  how  great  is  the 
need  of  divine  illumination  in  order 
rightly  to  discern  and  truly  to  relish 
the  instructions  of  Christ !  v.  20. 

7.  The  character  and  acts  of  Jesus 
carry  conviction  to  a  candid  mind, 
that  his  doctrines  are  true.  v.  21. 


20  And  many  of  them  said, 
He  hath  a  devil,  and  is  mad  j 
why  hear  ye  him  ? 

21  Others  said.  These  are 
not  the  words  of  him  that  hath 
a  devil.  Can  a  devil  open  the 
eyes  of  the  blind? 

22  And  it  was  at  Jerusalem 
the  feast  of  the  dedication,  and 
it  was  winter. 


22.  The  feast  of  the  dedication. 
About  170  years  before  the  birth  of 
Christ,  Antiochus  Epiphanes,kingof 
Syria,  inflicted  great  cruelties  on  the 
Jews,  ordered  them  to  change  their 
religion,  and  to  embrace  his  own  idol- 
atrous system,  forbade  their  usual 
sacrifices,  their  festivals,  and  their 
Sabbath.  In  order  to  pollute  the  tem- 
ple, and  drive  the  Jews  from  their 
sacred  observances,  he  placed  a  statue 
of  the  heathen  god  Jupiter  Olympius 
on  the  altar  of  the  temple,  and  offered 
up  a  hog  in  mock-sacrifice.  For  the 
space  of  three  years,  the  temple  re- 
mained desecrated  and  deserted.  At 
the  end  of  three  years,  Judas  Macca- 
beus, with  an  army  of  faithful  Jews, 
obtained  remarkable  successes  over 
the  generals  of  Antiochus,  and  re- 
stored the  worship  of  the  nation. 
This  joyful  event  was  followed  by  a 
festival  of  eight  days ;  and  it  became 
thenceforward  a  custom  annually  to 
celebrate,  by  a  festival  of  eight  days, 
this  renewal  of  worship,  and  this  new 
dedication  of  the  temple.  It  occurred 
in  the  Jewish  month  Kisleu,  corre- 
sponding to  our  December.  It  was 
this  festival  which  is  here  denomi- 
nated the  dedication.  It  was  also 
called  by  other  names ;  for  instance, 
the  days  of  the  dedication  [renewal]  of 
the  altar,  the  purification  of  the  temple, 
also  by  the  single  name  Lights,  be- 
cause the  Jews  profusely  lighted  their 
houses  during  the  festival,  in  remem- 
brance of  the  return  of  peace  and  joy. 
In  the  apocryphal  books,  1  Macca- 
bees 4  :  52—59,  2  Mace.  10 :  1—8,  an 
account  is  given  of  this  new  conse- 
cration of  the  temple. 


213 


JOHN. 


23  And  Jesus  walked  in  the 
temple  in  Solomon's  porch. 

24  Then  came  the  Jews 
round  about  him,  and  said  unto 
him,  How  long  dost  thou  make 
us  to  doubt?  If  thou  be  the 
Christ,  tell  us  plainly. 

25  Jesus  answered  them,  I 
told  you,  and  ye  believed  not : 
the  works  that  I  do  in  my 
Father's  name,  they  bear  wit- 
ness of  me. 

26  But   ye   believe   not,  be- 


23.  In  Solomon's  porch.  The  temple 
was  furnished  with  various  porches, 
or  porticoes.  Of  these  the  eastern 
one  was  called  Solomon's.  It  was  so 
called,  probably,  because  it  occupied 
the  precise  spot  of  the  one  originally 
built  by  Solomon,  and  was  believed 
to  stand  on  the  foundation  which  Sol- 
omon had  laid.  It  was  believed  that 
the  original  portico  was  not  wholly 
destroyed  when  the  temple  was  laid 
waste  by  Nebuchadnezzar  (2  Kings 
25  :  9) ;  and  the  one  standing  in  our 
Saviour  s  time  was  regarded  as  only 
a  repairing  of  the  original  one. 

24.  Make  us  to  doubt ;  keep  us  in 
suspense. 

25.  /  told  you.  Whether  or  not 
Jesus  had  said  expressly  that  he  was 
the  Messiah,  he  habitually  used  lan- 
guage which  was  equivalent  to  such 
a  declaration,  and  which  the  Jews 
understood  as  equivalent  to  such  a 
declaration.  He  had  not  practised  con- 
cealment, nor  had  he  purposely  kept 
any  one  in  a  tormenting  suspense. 
Compare  5  :  17, 19,  &c.  6 :  29, 35, 48. 
See,  also,  6 :  68,  69.  At  the  same  time, 
he  knew  that  a  positive  declaration  by 
himself,  however  plainly  made,  would 
carry  with  it  no  conviction,  and  would 
not  be  adapted  to  the  just  demands  of 
reflecting  persons.  Such  a  declara- 
tioij  the  chief  men  among  the  Jews 
would  doubtless  abuse,  as  they  actu- 
ally did  afterwards.  See  Matt.  26  : 
63 — 66.  Jesus  therefore  referred 
them  to  the   evidences  of  his  being 


cause  ye  are  not  of  my  sheep,  as 
I  said  unto  you. 

27  My  sheep  hear  my  voice,  and 
I  know  them,  and  they  follow  me  : 

28  And  I  give  unto  them 
eternal  life ;  and  they  shall  never 
perish,  neither  shall  any  pluck 
them  out  of  my  hand. 

29  My  Father,  which  gave 
them  me,  is  greater  than  all ; 
and  none  is  able  to  pluck  them 
out  of  my  Father's  hand. 

30  I  and  my  Father  are  one. 


the  Messiah,  which  were  furnished 
by  his  miraculous  works.  Such  a 
course  he  pursued,  when  the  messen- 
gers of  John  the  Baptist  proposed  a 
similar  inquiry.    See  Matt.  11 :  4,5. 

26.  Ye  are  not  of  my  sheep;  ye 
possess  not  that  pious  disposition 
which  characterizes  my  true  follow- 
ers, and  which  is  necessary  in  order 
rightly  to  discern  and  to  estimate  my 
instructions  and  my  claims ;  ye  are 
not  truly  pious.  Sheep  are  an  em- 
blem of  the  innocent  and  pious,  who 
submit  themselves  to  the  guidance 
of  God  and  of  those  whom  he  has 
qualified  and  authorized  to  be  spiritual 
guides.  Compare  Matt.  25  :  33.  ||  Js 
I  said  unto  you.  These  words  ought 
properly  to  commence  the  next  verse, 
as  in  sense  they  are  immediately  con- 
nected with  the  words  that  follow. 
Thus  ;  ^s  I  said  unto  you,  my  sheep 
hear  my  voice,  &c.  Jesus  had  made 
a  declaration  which  was  equivalent  to 
such  a  remark.  See  verse  14 ;  and 
compare  v.  3. 

27.  My  sheep  ;  the  truly  pious,  who 
follow  me. 

28.  They  shall  never  perish.  Com- 
pare 6  :  35,  39,  40.     Rom.  8  :  30—39. 

29.  Which  gave  them  7ne.  See  6  : 
37,  39.    17 :  2. 

30.  /  and  my  Father  are  one.  This 
remark  was  made  with  reference  to 
the  protection  and  salvation  of  those 
who  follow  Christ,  as  his  disciples. 
The  Saviour  asserted,  therefore,  that 
between   him  and  the  Father  there 


CHAPTER  X. 


213 


31  Then  the  Jews  took  up 
stones  again  to  stone  him. 

32  Jesus  answered  them,  Ma- 
ny good  works  have  I  showed 
you  from  my  Father ;  for  which 
of  those  works  do  ye  stone  me  ? 

33  The  Jews  answered  him, 
saying,  For  a  good  work  we 
stone  thee  not ;  but  for  blas- 
phemy, and  because  that  thou, 
being  a  man,  makest  thyself 
God. 


was  a  union  as  to  design  and  as  to 
power,  in  respect  to  the  protection  of 
his  followers.  Such  was  this  union, 
that  those  who  were  defended  by 
Christ  were  really  defended  by  the 
Father.  In  the  work  of  men's  salva- 
tion, the  Father  and  the  Son  acted 
conjointly.  Our  Lord  thus  claimed  a 
relation  to  God  which  no  mere  human 
being  could  claim ;  and  this  claim 
rests,  for  its  basis,  on  the  fact  that  he 
was  really  a  partaker  of  divine  attri- 
butes.  Compare  1:1.   Col.  1 :  16—19. 

31.  To  stone  htm.     See  on  8  :  5. 

32.  Many  good  works  have  Ishoiced 
you;  have  I  performed  in  your  pres- 
ence. 

33.  For  blasphemy.  The  Jews  on 
this  occasion  used  the  word  blasphemy 
as  signifying  irre?jere?tce  towards  God, 
in  that  Jesus  had  employed  language 
respecting  himself  which  it  could  be 
proper  for  no  mere  human  being  to. 
employ.  Blasphemy  is  properly  a 
calumniating  and  reviling  of  God  ; 
and  as  such,  the  Mosaic  law  punished 
it  with  death.  See  Lev.  24  :  15,  16. 
II  Makest  thyself  God.  This  charge 
is  substantially  the  same  as  is  men- 
tioned in  5  :  18,  that  he  made  himself 
"equal  with  God."  They  declared, 
that  he  had  claimed  divine  power. 
The  language  which  Jesus  had  used 
was  indeed  remarkable,  and  could 
have  been  suggested  only  by  his  con- 
sciousness of  possessing  a  most  pecu- 
liar connection  with  the  Father,  and 
a  union  of  nature  as  well  as  of  design 
and  counsels. 


34  Jesus  answered  them,  Is 
it  not  written  in  your  law,  I  said, 
Ye  are  gods? 

35  If  he  called  them  gods, 
unto  whom  the  word  of  God 
came,  and  the  Scripture  cannot 
be  broken ; 

36  Say  ye  of  him  whom  the 
Father  hath  sanctified,  and  sent 
into  the  world,  Thou  blasphem- 
est;  because  I  said,  I  am  the 
Son  of  God? 


34.  In  your  law.  The  word  laio 
here  includes  the  whole  of  the  Jewish 
Scriptures,  of  which  the  law  of  Mo- 
ses, the  pentateuch,  was  the  first  and 
a  principal  part.  ||  Ye  are  gods.  The 
passage  here  quoted  occurs  in  Psalm 
82  :  6 ;  "I  have  said.  Ye  are  gods ; 
and  all  of  you  are  children  [sons]  of 
the  Most  High."  The  Saviour  quoted 
a  part  of  this  verse,  knowing  that 
his  hearers  would  recollect  the  rest. 
This  language  was  originally  used  in 
reference  to  magistrates  and  judges. 
On  account  of  the  power  pertaining 
to  their  office,  the  title  gods  and  sons 
of  God  was  applied  to  them.  The 
Supreme  God  was  the  great  Ru- 
ler ;  hence  magistrates,  being  earthly 
rulers,  were  called  gods. 

35.  Unto  ichom  the  tcord  of  God 
came;  who  by  divine  appointment 
became  rulers.  It  was  by  the  provi- 
dence of  God,  that  men  were  elevated 
to  stations  of  power  and  dignity  ;  par- 
ticularly among  the  Jews,  magistracy 
was  regulated  by  the  loord  of  God,  by 
the  arrangement,  or  appointment,  of 
God.  II  The  Scripture  cannot  be  hro 
ken.  These  words  are  a  mere  paren- 
thetic clause,  reminding  the  Jews 
that  an  argument  drawn  from  their 
own  Scriptures  could  not  be  consist- 
ently resisted ;  both  by  their  own 
acknowledgment  and  by  right,  the 
Scripture  could  not  be  made  void. 

36.  Sanctified.  Tiiis  word,  besides 
meaning  made  holy,  also  means  conse- 
crated, set  apart  to  a,  peculiar  seriU'  c. 
Such  is  itsmeanino-hcre.     Christ  was 


214 


JOHN. 


37  If  I  do  not  the  works  of 
my  Father,  believe  me  not. 

38  But  if  I  do,  though  ye  be- 
lieve not  me,  believe  the  works : 
that  ye  may  know  and  believe 
that  the  Father  is  in  me,  and  I 
in  him. 

39  Therefore  they  sought 
again  to  take  him ;  but  he 
escaped  out  of  their  hand. 


set  apart,  consecrated,  to  the  office  of 
Messiah.  The  argument  which  the 
Saviour  presented  in  vs.  34 — 36,  may 
be  thus  expressed  :  Since,  according 
to  the  Scripture,  men  in  power,  as 
magistrates  and  rulers, are  called  gods, 
and  sons  of  God,  is  it  impious  irrev- 
erence in  me,  who  have  been  set 
apart  by  the  Father  to  the  office  of 
Messiah,  and  sent  into  the  world  as 
the  Messiah,  possessing  power  and 
dignity  unspeakably  superior  to  those 
of  any  earthly  ruler,  —  is  it  impious 
irreverence  in  me  to  call  myself  the 
Son  of  God  ?  Was  it  right  for  them 
to  be  called  gods  and  sons  of  God  ? 
and  can  it  be  wrong  in  me  to  speak 
of  myself  as  the  Son  of  God  ?  Jesus 
had  spoken  very  familiarly  respecting 
God  as  his  Father,  and  as  being  his 
Father  in  a  very  peculiar  sense ; 
hence  he  had  in  reality  called  himself 
the  Son  of  God.  This  title  would  be- 
long to  Jesus  by  virtue  of  his  being  the 
Messiah,  a  spiritual  king,  to  whose 
dignity  and  power  there  could  be  no 
parallel.  Whatever  else  the  Jews 
could  say  respecting  him,  they  surely 
could  not,  if  guided  by  their  own 
Scriptures,  prove  him  to  have  spoken 
blasphemously,  unless  they  could 
prove  him  not  to  have  been  the  Messi- 
ah. Jesus  confined  himself  in  this  ar- 
gument to  the  single  point  oinot  being 
guilty  of  impious  irreverence.  He 
did  not  enter  on  the  question,  Wheth- 
er or  not  he  possessed  true  divinity ; 
he  only  vindicated  himself  against  the 
accusation  which  had  been  made. 
'  37.  Having  thus  persisted  in  his 
claim  to  be  the  Messiah,  and  there- 
fore justly  entitled  to  the  epithet  Son 
of  God,  Jesus   again   referred  to  the 


40  And  went  away  again  be- 
yond Jordan,  into  the  place 
where  John  at  first  baptized; 
and  there  he  abode. 

41  And  many  resorted  unto 
him,  and  said,  John  did  no  mira- 
cle; but  all  things  that  John 
spake  of  this  man  were  true. 

43  And  many  believed  on 
him  there. 


proper  source  of  evidence  ;  namely, 
the  works  which  he  had  performed. 
The  works  of  my  Father  ;  such  works 
as  my  Father  performs,  and  such  as 
proceed  from  his  authority.  Com- 
pare 5 :  17,  19— 23.    10:25. 

38.  Though  ye  believe  not  me', 
though  ye  believe  not  my  declara- 
tions. II  Believe  the  icorks ;  receive 
the  evidence  furnished  by  the  mirac- 
ulous works.  See  v.  25.  ||  The  Fa- 
ther is  in  me,  and  I  in  him  ;  between 
me  and  the  Father  is  a  most  intimate 
union,  so  that  we  are  one  in  counsel 
and  in  action.  The  acts  of  the  Fa- 
ther may  be  called  my  acts,  and  my 
acts  may  be  called  the  Father's. 
The  claim  which  I  thus  make,  the 
Father  approves  and  sustains.  See 
v.  30.    5  :  19. 

40.  Beyond  Jordan,  where,  &c. 
See  1  :  28. 

41.  Ml  things  that  John  spake  of 
this  man.  Much  that  John  the  Bap- 
ti.st  was  in  the  habit  of  speaking  con- 
cerning Jesus,  has  not  been  recorded ; 
but  as  specimens  of  his  declarations, 
see  1  :  27,  29.  3 :  27—36.  ||  IVere 
true ;  have  been  proved  true  by  the 
excellent  teaching,  and  character,  and 
works  of  this  man,  that  is,  Jesus. 

Reflections.  1.  How  necessary 
is  a  pious  spirit  in  order  to  receive 
the  instructions  of  the  Bible  !  v.  26. 
Compare  7 :  17. 

2.  How  safe  are  those  who  feel 
their  dependence  on  Christ,  as  a  Guide 
and  Saviour,  and  who  abide  in  their 
reliance  on  him  !  vs.  27,  28.  But  it 
is  only  by  cherishing  a  sense  of  this 
dependence,  and  by  following  the 
guidance  of  Christ,  that  we  can  en- 


CHAPTER  XL 


2ir 


CHAPTER   XI. 

NOW  a  certain  man  was  sick, 
named  Lazarus,  of  Betha- 
ny, the  town  of  Mary  and  her 
sister  Martha. 

2  (It  was  that  Mary  which 
anointed  the  Lord  with  oint- 
ment, and  wiped  his  feet  with 
her  hair,  whose  brother  Lazarus 
was  sick.) 

3  Therefore  his  sisters  sent 
unto  him,  saying,  Lord,  behold, 
he  whom  thou  lovest  is  sick. 

4  When  Jesus  heard  that,  he 
said,  This  sickness  is  not  unto 
death,  but  for  the  glory  of  God, 
that  the  Son  of  God  might  be 
glorified  thereby. 

5  Now    Jesus    loved    Mar- 


joy  a  rational  persuasion  of  being  his 
disciples.  The  promises  of  security 
which  Christ  has  made,  cannot  justly 
be  employed  as  inducements  to  neg- 
Hgence  in  obeying  and  serving  him. 
Duty  and  safety  are  inseparably 
united. 

CHAPTER  XI. 

1.  Bethany.  See  on  Mark  11:1. 
Matt.  26:  6. 

2.  That  Mary  which  anointed  the 
Lord  with  ointment.  See  12 :  2,  3. 
Matt.  26  :  6,  7. 

4.  He  said ;  that  is,  to  the  person 
who  brought  the  tidings.  By  him 
Jesus  sent  back  the  reply  to  Mary 
and  Martha.  ||  J^ot  unto  death  ;  not 
a  fatal  sickness,  in  the  ordinary  sense 
of  the  language.  Compare  Matt.  9: 
24.  Jesus  was  intending  to  raise  up 
Lazarus  from  the  dead ;  so  that  though 
Lazarus  was  to  die,  yet  his  death  was 
not  to  be  a  final  separation  from  this 
world  ;  he  was  yet  to  live  on  earth  in 
company  with  his  sisters.  ||  But  for 
the  glory  of  God.  This  sickness  was 
intended  as  an  occasion  for  perform- 
ing a  signal  miracle,  which  should 
reflect  great  honor  on  the  Son  of 
God.      Jesus    returned    an    obscure 


tha,   and   her  sister,  and  Laza- 
rus. 

6  When  he  had  heard  there- 
fore that  he  was  sick,  he  abode 
two  days  still  in  the  same  place 
where  he  was. 

7  Then  after  that  saith  he  to 
his  disciples.  Let  us  go  into  Ju- 
dea  again. 

8  His  disciples  say  unto  him, 
Master,  the  Jews  of  late  sought 
to  stone  thee  ;  and  goest  thou 
thither  again  ? 

9  Jesus  answered.  Are  there 
not  twelve  hours  in  the  day  1  If 
any  man  walk  in  the  day,  he 
stumbleth  not,  because  he  seeth 
the  light  of  this  world. 

10  But  if  a  man  walk  in  the 


message  to  the  sisters  of  Lazarus.  It 
was  adapted,  however,  after  Lazarus 
had  actually  died,  to  excite  the  hope 
of  his  being  raised  up  again  to  life, 

8.  Sougfit  to  stone  thee.  See  8  :  59. 
10  :  31. 

9,  10.  ^re  there  not  txcelve  hours  in 
the  day?  The  purport  of  our  Lord's 
remark  in  these  verses  is  this  :  There 
is  a  proper  time  for  a  person  to  be 
employed  in  his  calling,  and  while 
that  time  continues,  he  ought  fear- 
lessly to  prosecute  his  work.  If  the 
work  is  not  done  in  that  appropriate 
time,  it  cannot  be  done  well  and  safe- 
ly ;  just  as  a  traveller  can  safely 
prosecute  his  journey  in  the  day-time, 
when  he  enjoys  the  shining  of  the 
sun  ;  and  he  must  not  defer  his  jour- 
ney till  night,  when  he  will  be  in 
constant  danger  of  stumbling.  In 
the  application  of  this  thought  to 
himself,  Jesus  should  be  understood 
as  saying,  While  my  day  of  labor 
continues,  I  can  safely  and  fearlessly 
perform  my  work  ;  that  day  will  soon 
close,  the  night  of  death  will  come, 
and  then  there  will  not  be  opportuni- 
ty to  perform  my  work.  Jesus  thus 
showed  the  disciples,  that  he  would  not 
allow  himself  to  be  deterred  from  his 


216 


JOHN. 


night,    lie    stumbleth,    because 
there  is  no  light  in  him. 

11  These  things  said  he:  and 
after  that  he  saith  unto  them, 
Our  friend  Lazarus  sleepeth  ; 
but  I  go  that  I  may  awake  him 
out  of  sleep. 

12  Then  said  his  disciples, 
Lord,  if  he  sleep,  he  shall  do 
well. 

13  Howbeit  Jesus  spake  of 
his  death  :  but  they  thought  that 
he  had  spoken  of  taking  of  rest 
in  sleep. 

14  Then  said  Jesus  unto 
them  plainly,  Lazarus  is  dead. 

15  And  I  am  glad  for  your 
sakes  that  I  was  not  there,  to 
the  intent  ye  may  believe  ;  nev- 
ertheless, let  us  go  unto  him. 

16  Then  said  Thomas,  which 
is  called  Didymus,  unto  his  fel- 


workby  fear  of  the  Jews.  His  work 
must  be  performed.  ||  Ticelve  hours. 
The  Jews  reckoned  twelve  hours 
for  the  day,  and  twelve  for  the  night. 
\\  The  light  of  this  icorld;  the  sun. 

11.  Lazarus  sleepeth.  A  soft  meth- 
od of  announcing  his  death.  Com- 
pare 1  Cor.  15  :  20.   1  Thess.  4  :  13. 

15.  To  the  intent  ye  may  believe ; 
so  that  ye  may  believe  in  me  more 
firmly.  So  signal  a  miracle  as  he 
was  intending  to  perform,  might  well 
have  this  effect. 

16.  Thomas,  which  is  called  Didy- 
mus. The  meaning  of  the  word 
Thomas,  in  the  dialect  used  by  the 
disciples,  was  the  same  as  the  mean- 
ing of  the  word  Didymus  in  the  Greek 
language  ;  namelv,  tivin.  See  on 
Matt.  10  :  3.  He  inight,  therefore,  be 
called  by  either  name,  and  John  men- 
tioned this  circumstance  so  as  to 
show  whom  he  meant  by  Thomas,  in- 
asmuch as  the  name  Didymus  was 
very  frequently  applied  to  this  person. 
II  That  we  may  die  iciih  him.  The 
disciples  feared  that  Jesus  would  cer- 


low  disciples,    Let   us    also  go 
that  we  may  die  with  him. 

17  Then  when  Jesus  came, 
he  found  that  he  had  lain  in  the 
grave  four  days  already. 

18  (Now  Bethany  was  nigh 
unto  Jerusalem,  about  fifteen 
furlongs  off:) 

19  And  many  of  the  Jews 
came  to  Martha  and  Mary,  to 
comfort  them  concerning  their 
brother. 

20  Then  Martha,  as  soon  as 
she  heard  that  Jesus  was  coming, 
went  and  met  him  :    but  Mary 

sat  still  in  the  house.  , 

21  Then  said  Martha  unto  I 
Jesus,  Lord,  if  thou  hadst  been  ' 
here,  my  brother  had  not  died. 

22  But  I  know  that  even  now, 
whatsoever  thou  wilt  ask  of  God, 
God  will  give  it  thee. 


tainly  encounter  anew  the  hostility 
of  the  leaders  of  the  Jews,  and  they 
apprehended  the  worst  consequences. 
Still,  as  he  was  bent  on  going,  they 
would  not  consent  that  he  should  go 
alone  ;  if  he  would  expose  himself  to 
death,  they  would  also  share  in  the 
exposure. 

18.  Fifteen  furlongs ;  about  two 
miles. 

19.  Many  of  the  Jeics  came  to  Mar- 
tha and  Mary,  to  comfort  them,  &c. 
It  was  customary,  when  death  had 
occurred  in  a  family,  for  friends  to 
visit  the  family,  in  order  to  console 
them.  This  was  particularly  the  > 
case  during  the  seven  or  eight  days 
which  immediately  followed  the  death. 
Those  seven  or  eight  days  were  pecu- 
liarly days  of  mourning. 

22.  Whatsoever  thou  wilt  ask  of  God, 
&c.  Martha  appears  to  have  cher- 
ished a  confidence  in  the  ability  of 
Jesus  to  restore  her  brother  to  life, 
and  a  faint  hope,  at  least,  that  he 
would  restore  him.  She  was  mani- 
festly, however,  in  a  fluctuating  state 


CHAPTER  XI. 


!17 


23  Jesus  saith  unto  her,  Thy 
brother  shall  rise  again. 

24  Martha  saith  unto  him,  I 
know  that  he  shall  rise  again  in 
the  resurrection,  at  the  last  day. 

25  Jesus  said  unto  her,  I  am 
the  resurrection,  and  the  life  : 
he  that  believeth  in  me,  though 
he  were  dead,  yet  shall  he  live  : 

26  And  whosoever  liveth, 
and  believeth  in  me,  shall  never 
die.     Believest  thou  this? 

27  She  saith  unto  him.  Yea, 
Lord  :  I  believe  that  thou  art 
the  Christ,  the  Son  of  God, 
which  should  come  into  the 
world. 

2S  And  when  she  had  so  said, 
she  went  her  way,  and  called 
Mary  her  sister  secretly,  saying. 
The  Master  is  come,  and  calleth 
for  thee. 

29  As  soon  as  she  heard  that, 
she  arose  quickly,  and  came 
unto  him. 


of  mind,  as  might  be  expected  of  one 
so  deeply  afflicted. 

23.  Shall  rise  again.  Jesus  meant, 
probably,  to  excite  in  her  mind  the 
belief  that  he  was  intending  to  restore 
her  brother,  though  he  did  not  declare 
positively  that  he  would. 

24.  He  shall  rise  again  at  the  resur- 
rection. Martha's  grief  and  despon- 
dency seem  now  to  have  prevailed ; 
and  she  was  yielding  to  the  fear  that 
her  brother  would  not  be  speedily 
raised  up  to  life. 

2.5.  Jesus  then  led  her  to  contem- 
plate himself  as  possessing  the  power 
of  raising  up  from  the  dead,  and  of 
imparting  life,  even  of  bestowing  im- 
mortal life,  in  order  to  cherish  in  her 
a  confidence  that  he  had  the  requisite 
power  to  raise  up  Lazarus  at  once. 
/  am  the  resurrection;  that  is,  the  au- 
thor of  the  resurrection.  ||  The  life  ; 
the  giver  of  life,  one  in  whom  a  life- 

VOL.    II.  19 


30  Now  Jesus  was  not  yet 
come  into  the  town,  but  was  in 
that  place  where  Martha  met 
him. 

31  The  Jews  then  which 
were  with  her  in  the  house,  and 
comforted  her,  when  they  saw 
Mary  that  she  rose  up  hastily, 
and  went  out,  followed  her,  say- 
ing. She  goeth  unto  the  grave 
to  weep  there. 

32  Then  when  Mary  was 
come  where  Jesus  was,  and  saw 
him,  she  fell  down  at  his  feet, 
saying  unto  him.  Lord,  if  thou 
hadst  been  here,  my  brother  had 
not  died. 

33  When  Jesus  therefore 
saw  her  weeping,  and  the  Jews 
also  weeping  which  came  with 
her,  he  groaned  in  the  spirit, 
and  was  troubled, 

34  And  said.  Where  have 
ye  laid  him  ?  They  say  unto 
him.  Lord,  come  and  see. 

giving  power  dwells.  Compare  5  :  21, 
25—29.  II  Shall  he  live  ;  shall  be  re- 
stored  to  life. 

26.  Shall  never  die  ;  shall  have  im- 
mortal life.  Our  Lord  referred  to  the 
continued  life  and  bliss  of  the  soul. 
In  this,  the  whole  person  of  the  be- 
liever will  share,  for  the  body,  though 
it  yields  to  death,  will  be  raised  incor- 
ruptible. 

27.  Thou  art  the  Christ,  &c.  The 
assured  confidence  which  Martha 
placed  in  him  as  the  Messiah,  would 
lead  her  to  confide  in  his  declarations 
respecting  his  life-giving  power. 

31.  Uiito  the  grave,  to  weep  there. 
It  was  common  for  mourners  to  visit 
the  tombduring  tjie  days  of  mourning, 
and  to  pour  out  lamentations  at  that 
spot. 

33.  He  groaned  in  the  spirit,  and 
was  troubled  ;  was  filled  with  painful 
emotion.       He    sympathized    deepl}' 


218 


JOHN. 


35  Jesus  wept. 

36  Then  said  the  Jews,  Be- 
hold how  he  loved  him  ! 

37  And  some  of  them  said, 
Could  not  this  man,  which 
opened  the  eyes  of  the  blind, 
have  caused  that  even  this  man 
should  not  have  died  1 

38  Jesus  therefore  again 
groaning  in  himself,  cometh  to 
the  grave.  It  was  a  cave,  and 
a  stone  lay  upon  it. 

39  Jesus  said.  Take  ye  away 
the  stone.  Martha,  the  sister 
of  him  that  was  dead,  saith  unto 
him,  Lord,  by  this  time  he 
stinketh  :  for  he  hath  been  dead 
four  days. 

40  Jesus  saith  unto  her,  Said 
I   not   unto  thee,   that  if  thou 


with  these  afflicted  sisters,  for  he  pos- 
sessed all  the  tender  sensibilities  of 
human  nature. 

37.  Could  not  this  man,  &c.  This 
was  the  language  of  unfriendly  feel- 
ing towards  Jesus. 

38.  It  was  a  cave.  Caves,  whether 
natural  or  artificial,  were  frequently 
used  for  the  interment  of  the  dead. 

i]  Jl  stone  lay  upon  it ;  lay  against  it. 
t  was  common  for  sepulchres  to  be 
closed  by  placing  a  large  stone  at  the 
entrance.     See  Matt.  27 :  60. 

40.  Said  I  not  unto  thee,  that  if,  &c. 
A  declaration  in  the  words  here  men- 
tioned by  our  Lord  we  do  not  find  in 
this  chapter.  Doubtless,  however, 
other  remarks  were  made,  on  this  oc- 
casion, besides  those  which  are  here 
recorded.  The  declarations  of  Jesus, 
also,  in  vs.  4,  25,  26,  might  well  ex- 
cite the  hope,  that  a  belief  in  his  abili- 
ty to  raise  the  dead,  would  not  be 
exercised  in  vain,  even  in  respect  to 
the  present  instance  of  mortality. 

41.  Thou  hast  heard  me.  Jesus 
knew  that  the  miracle  was  about  to 
take  place. 

44.     Bound    hand    and.   foot    with 


wouldest  believe,  thou  shouldest 
see  the  glory  of  God? 

41  Then  they  took  away  the 
stone  from  the  place  where  the 
dead  was  laid.  And  Jesus  lifted 
up  his  eyes,  and  said,  Father,  I 
thank  thee  that  thou  hast  heard 
me : 

42  And  I  knew  that  thou 
hearest  me  always  :  but  because 
of  the  people  which  stand  by,  I 
said  it,  that  they  may  believe 
that  thou  hast  sent  me. 

43  And  when  he  thus  had 
spoken,  he  cried  with  a  loud 
voice,  Lazarus,  come  forth. 

44  And  he  that  was  dead 
came  forth,  bound  hand  and  foot 
with  grave-clothes  :  and  his  face 
was  bound  about  with  a  napkin. 


grave-clothes.  Bandages  were  often, 
in  the  East,  bound  around  each  limb 
of  the  corpse.  These  bandages  were 
not,  however,  so  very  tight  as  entire- 
ly to  hinder  motion,  when  life  was 
restored  to  Lazarus.  ||  His  face  was 
hound  ahout  with  a  napkin.  Usually, 
a  linen  cloth  was  passed  around  the 
forehead,  and  fastened  under  the  chin. 
In  some  instances,  it  is  probable,  the 
whole  face  was  covered.  ||  Loose 
him;  that  is,  from  his  bandages, 
which  proved  an  impediment  to  his 
walking  freely. 

Remarks.  1.  The  resurrection  ot 
Lazarus  was  a  peculiarly  striking 
miracle.  He  had  been  dead  four 
days,  and  no  one  could  well  doubt 
that  he  was  actually  dead.  vs.  17,  39. 
It  was  performed  in  the  presence  of 
several  witnesses,  both  friendly  and 
unfriendly  to  Jesus,  vs.  45,  46.  ISo 
one  pretended  to  deny  the  reality  of 
the  miracle. 

2.  Jesus  distinctly  asserted  the 
doctrine  of  the  resurrection  and  the 
future  life.  vs.  23 — 26.  How  consoling 
is  this  doctrine  !     Our  pious  deceased 


CHAPTER   XL 


219 


Jesus    saitli    unto   them,   Loose 
him,  and  let  him  go. 

45  Then  many  of  the  Jews 
which  came  to  Mary,  and  had 
seen  the  things  which  Jesus  did, 
believed  on  him. 

46  But  some  of  them  went 
their  ways  to  the  Pharisees,  and 
told  them  what  things  Jesus  had 
done. 

47  Then  gathered  the  chief 
priests  and  the  Pharisees  a  coun- 
cil, and  said,  What  do  we?  for 
this  man  doeth  many  miracles. 


friends  have  not  ceased  to  exist ;  they 
have  ceased  to  live  on  earth.  In  a 
brighter  and  a  holier  world,  they  are 
enjoying  consummate  bliss  in  the  ser- 
vice and  the  favor  of  God. 

3.  Tender  sympathy  in  the  woes 
of  others  elevates  and  adorns,  as  well 
as  softens  true  dignity.  To  a  Saviour 
so  tender,  and  so  powerful,  as  Jesus, 
we  may  safely  commit  all  our  inter- 
ests, vs.  33—36. 

47.  A  council;  the  Sanhedrim,  the 
highest  court  of  the  Jews.  ||  What 
do  we  ?  What  shall  we  do  ?  They 
could  not  deny  the  miracle ;  and  it 
would  be  vain  to  ascribe  it  to  Satan's 
agency.  The  people  could  not  but 
be  favorably  and  deeply  impressed  by 
such  a  work  ;  yet  the  chief  priests  and 
Pharisees  were  determined  not  to  ac- 
knowledge Jesus  as  the  Messiah,  but 
in  some  way  to  check  his  progress. 

48.  The  Romans  shall  come,  &c. 
To  excite  the  members  of  the  Sanhe- 
drim against  Jesus,  the  leaders  ad- 
vanced the  suggestion  that  the  coun- 
try and  the  nation  were  in  danger  of 
being  destroyed  by  the  Romans  ;  for 
the  mass  of  the  people,  they  inti- 
mated, would  soon  follow  him,  and, 
led  on  by  him,  would  raise  the  stan- 
dard of  rebellion  against  the  Romans, 
and  thus  bring  down  on  the  nation 
the  weight  of  the  Roman  power. 
The  nation  did  indeed  bear  the  Ro- 
man yoke  with  much  dissatisfaction  ; 


48  If  we  let  him  thus  alone, 
all  ?nen  will  believe  on  him  :  and 
the  Romans  shall  come,  and 
take  away  both  our  place  and 
nation. 

49  And  one  of  them,  named 
Caiaphas,  being  the  high  priest 
that  same  year,  said  unto  them, 
Ye  know  nothing  at  all, 

50  Nor  consider  that  it  is  ex- 
pedient for  us,  that  one  man 
should  die  for  the  people,  and 
that  the  whole  nation  perish 
not. 


but  none  felt  this  dissatisfaction  more 
than  the  chief  priests  and  Pharisees. 
When,  however,  they  wished  to  carry 
a  favorite  point,  they  could  easily 
dissemble,  and  pretend  to  dread  cer- 
tain dangers  which  they  by  no  means 
feared.  Jesus  had  uniformly  declined 
usurping  temporal  power  and  encour- 
aging popular  tumults.  ||  Take  away  ; 
destroy.     ||  Our  place ;  our  country. 

49,  50.  The  high  priest.  The  high 
priest  was  also  the  principal  officer  in 
the  Sanhedrim,  and  one  whose  opin- 
ion would  have  much  weight.  ||  Ye 
know  notliing  at  all ;  ye  act  very  ig- 
norantly  and  unwisely  in  permitting 
Jesus  to  go  at  large,  and  to  be  secur- 
ing to  himself  the  affections  of  the 
people.  II  It  is  expedient  for  us ;  it 
would  be  for  our  advantage.  He  ap- 
pealed not  to  their  sense  of  justice,  for 
he  knew  that  on  that  ground  Jesus 
could  never  be  put  to  death  ;  —  he 
wished  to  excite  in  them  a  fear  that 
their  own  popularity  and  dignity  were 
in  extreme  danger,  and  that  the  na- 
tion would,  in  some  way,  be  ruined  by 
means  of  Jesus.  In  an  excited  state 
of  feeling,  he  called  on  them  to  con- 
sider what  was  demanded,  not  by  im- 
partial justice,  but  by  a  regard  to  the 
safety  of  the  nation.  ||  That  one  man 
should  die  for  the  people,  &c. ;  that  it 
would  be  better  to  put  to  death  this 
one  man,  Jesus,  whether  by  fair  means 
or  unfair,  than  that  the  whole  nation 
should  be  ruined.     Thus  he  founded 


220 


JOHN. 


51  And  this  spake  he  not  of 
himself:  but  being  high  priest 
that  year,  he  prophesied  that 
Jesus  should  die  for  that  nation  ; 

52  And  not  for  that  nation 
only,  but  that  also  he  should 
gather  together  in  one  the  chil- 
dren of  God  that  were  scattered 
abroad. 


his  bloody  advice  upon  a  pretended 
patriotism  and  zeal  for  the  safety  of 
the  nation.  His  object  was  to  bring 
the  Sanhedrim  to  the  point  of  deter- 
mining that  Jesus  must  be  put  to 
death,  in  some  way  or  other,  so  that 
they  might  be  rid  of  him ;  and  this 
object  the  high  priest  gained.  See  v. 
53. 

51.  TJiis  spake  he  not  of  himself. 
The  word  of  does  not  here  mean  re- 
specting, but  from  or  hy.  He  spoke 
not  this  from  his  own  mind  ;  that  is, 
in  speaking  this,  he  should  be  regard- 
ed as  speaking,  not  merely  by  his  own 
wicked  suggestion,  but  also  in  re- 
markable accordance  with  the  divine 
mind,  and  by  a  very  special  provi- 
dence. \^  He  prophesied  ;  he  declared 
beforehand  what  was  really,  in  the 
providence  of  God,  and  in  accordance 
with  the  divine  plan,  to  take  place. 
Caiaphas  did  not  intend  to  utter  a 
prophecy,  nor  was  his  design  any 
other  than  that  of  effecting  the  death 
of  Jesus,  as  an  act  of  pretended  state 
policy.  Yet,  so  coincident  was  his 
declaration  with  what  was  to  take 
place,  that  it  might  well  be  regarded 
as  prophetic ;  and  the  high  priest  of 
the  Jewish  people,  their  highest  offi- 
cer, might  be  regarded  as  an  instru- 
ment that  God  employed  in  announ- 
cing a  most  important  part  of  the 
divine  plan.  The  declaration  which 
he  made  God  designed  to  fulfil, 
though  in  another  and  a  more  exten- 
sive sense  than  Caiaphas  intended. 

52.  Gather  together  in  one;  into 
one  company.  j|  TJie  children  of  God; 
those  who  should  become  his  chil- 
dren ;  those  whom  God  was  purpos- 
ing to  unite   to  his  spiritual   family. 


53  Then  from  that  day  forth 
they  took  counsel  together  for  to 
put  him  to  death. 

54  Jesus  therefore  walked  no 
more  openly  among  the  Jews  ; 
but  went  thence  unto  a  country 
near  to  the  wilderness,  into  a 
city  called  Ephraim,  and  there 
continued  with  his  disciples. 


II  Scattered  abroad  ;  Gentiles,  every 
where  dispersed.  From  among  these, 
as  well  as  from  among  the  Jews,  the 
company  of  God's  children  was  to  be 
formed  ;  and  for  these,  as  well  as  for 
Jews,  Jesus  was  to  die.  Thus  the  re- 
mark of  Caiaphas  ought  to  be  regard- 
ed as  signally  prophetic,  though  he 
had  no  such  intention,  and  as  to  be 
fulfilled  in  a  far  wider  sense  than  he 
contemplated.  For  it  really  was  ac- 
cording to  God's  purpose  that  Jesus 
should  be  put  to  deuth,  not  for  Jews 
only,  but  also  for  Gentiles,  for  the 
whole  family  of  God,  which  should 
be  gathered  from  among  Gentiles,  as 
well  as  from  among  Jews. 

Suggestions.  1.  How  differently 
are  different  men  affected  by  the  same 
events  !     Compare  vs.  45, 46,  48,  53. 

2.  How  strong  is  the  power  of 
prejudice  and  ill-will !  vs.  49,  50. 

3.  How  easily  can  God  employ,  in 
executing  his  own  purposes,  the  an- 
gry and  selfish  designs  of  men,  while 
yet  those  men  are,  in  those  very  de- 
signs, acting  according  to  their  own 
choice  !  vs.  51, 52.  Compare  Ps.  76  • 
10.    Is.  10:5— 7. 

53.  They  took  counsel  together  for  to 
put  him  to  death.  In  accordance  with 
the  advice  of  Caiaphas,  the  chief 
members  of  the  Sanhedrim  set  them- 
selves in  earnest  to  accomplish  the 
death  of  Jesus. 

54.  The  wilderness;  the  desert  of 
Judea.  See  on  Matt  3:1.  ||  Ephraim. 
The  situation  of  this  place  is  not 
known.  Some  writers  speak  of  it  as 
being  two,  others  eight,  others  twen- 
ty, miles  from  Jerusalem. 


CHAPTER  XU. 


•2t>i 


55  And  the  Jews'  passover 
was  nigh  at  hand :  and  many 
went  out  of  the  country  up  to 
Jerusalem  before  the  passover, 
to  purify  theniselves. 

56  Then  sought  they  for  Je- 
sus, and  spake  among  themselves, 
as  they  stood  in  the  temple, 
What  think  ye,  that  he  will  not 
come  to  the  feast  1 

57  Now  both  the  chief  priests 
and  the  Pharisees  had  given  a 
commandment,  that,  if  any  man 
knew  where  he  were,  he  should 
show  if,  that  they  might  take 
him. 

CHAPTER   XII. 

THEN  Jesus,  six  days  before 
the  passover,  came  to  Beth- 
any, where  Lazarus  was  which 


55.  T/ie  Jeics''  passover.  See  on 
Matt.  26 :  2.  This  was  the  passover 
just  before  the  crucifixion  of  Jesus. 
If  To  purify  themselves ;  to  prepare 
themselves  by  purification  for  attend- 
ing at  the  festival.  Those  Jews  who 
had  contracted  defilement  repaired  to 
Jerusalem  some  days  before  the  festi- 
val, for  the  sake  of  becoming  thus 
prepared.  The  purification  consisted 
in  visiting  the  temple,  offering  prayers 
and  sacrifices,  in  abstinence  from  cer- 
tain sorts  of  food,  in  bathing,  and 
other  similar  ceremonies.  Such  ser- 
vices occupied,  according  to  circum- 
stances, from  one  to  six  days. 

56.  Tkat  he  icill  not  come  to  the 
feast  ?  There  were  reasons  to  sup- 
pose that  he  would  not  be  present; 
for  the  Sanhedrim  had  determined 
that  he  should  be  put  to  death,  and 
had  charged  the  people  to  give  infor- 
mation if  they  knew  where  he  could 
be  found.  See  v.  57.  Some,  howev- 
er, knowing  that  Jesus  had  been  in 
the  habit  of  attending  the  passover, 
and  knowing  his  superiority  to  fear, 
believed  that  he  would  be  present. 

19* 


had  been  dead,  whom  he  raised 
from  the  dead. 

2  There  they  made  him  a 
supper ;  and  Martha  served  :  but 
Lazarus  was  one  of  them  that 
sat  at  the  table  with  him. 

3  Then  took  Mary  a  pound 
of  ointment  of  spikenard,  very 
costly,  and  anointed  the  feet  of 
Jesus,  and  wiped  his  feet  with 
her  hair  :  and  the  house  was 
filled  with  the  odor  of  the  oint- 
ment. 

4  Then  saith  one  of  his  disci- 
ples, Judas  Iscariot,  Simon's 
son,  which  should  betray  him, 

5  Why  was  not  this  ointment 
sold  for  three  hundred  pence, 
and  given  to  the  poor  1 

6  This  he  said,  not  that  he 
cared  for  the  poor  ;  but  because 


CHAPTER  Xn. 

2.  There  they  made  him  a  supper. 
This  entertainment,  designed  to  show 
respect  and  afiiection  for  Jesus,  took 
place  at  the  house  of  Simon  the  leper. 
See  Matt.  26  :  (>.  Simon  was  prob- 
ably a  relative  of  Lazarus  and  of  his 
sisters.  Hence  Martha  waited  on  the 
company,  and  Mary  performed  the 
special  act  of  kindness  which  John 
proceeds  to  relate, 

3.  Spikenard;  an  aromatic  plant, 
yielding  a  costly  ointment.  Compare 
Matt.  26  :  7.  II  Anointed  the  feet  of 
Jesus,  &c.     See  on  Matt.  26;  7. 

4.  5.    Compare  Matt.  2Q  :  8,  9. 

6.  See  on  Matt.  26 :  {).  He  was  a. 
thief,  &c.  It  came  to  be  known  that 
Judas  was  a  dishonest  man.  stealing, 
and  applying  to  his  own  use  the 
money  which  the  friends  of  Jesus 
were  in  the  habit  of  giving  for  the 
comfort  of  himself  and  of  his  imme- 
diate followers.  |j  The  bag  ;  the  purse 
in  which  money  was  kept.  ||  Bare 
lokat  was  put  therein.  He  had  charge 
of  the  money  which  was  contributed 
from  time  to  time,  by  various  individ- 


2i2 


JOHN. 


Ihiet",    and    had    the 
bare    what  was    put 


he    was 
bag,    and 
therein. 

7  Then  said  Jesus,  Let  her 
alone  :  against  the  day  of  my 
burying  hath  she  kept  this. 

8  For  the  poor  always  ye 
liave  with  you ;  but  rne  ye  have 
not  always. 

9  Much  people  of  the  Jews 
therefore  knew  that  he  was 
there :  and  they  came,  not  for 
Jesus'  sake  only,  but  that  they 
might  see  Lazarus  also,  whom 
he  had  raised  from  the  dead. 

10  But  the  chief  priests  con- 
sulted that  they  might  put  Laz- 
arus also  to  death  ; 

11  Because  that  by  reason  of 


uals.  The  confidence  which  had  been 
reposed  in  him  he  grossly  abused  ; 
and  indulged  a  thievish  disposition. 
Under  the  guise  of  solicitude  for  the 
poor,  he  found  fault  with  the  kind 
act  of  Mary.  His  real  wish  was  that 
the  ointment,  instead  of  being  thus 
used,  might  have  been  sold,  and  the 
avails  entrusted  to  him.  Thus  he 
would  have  had  an  opportunity  of 
gratifying  his  evil  propensity. 
7,  8.    Compare  Matt.  26:  10—12. 

9.  Therefore.  The  word  noto  would 
here  better  express  the  original  word. 
The  sentence  would  then  be  this : 
,^010  much  people  of  the  Jews,  &c. 
The  people  here  spoken  of  were  the 
rommon  people,  in  distinction  from  the 
higher  classes.  ||  He  teas  there;  at 
Rethan}^ 

10.  Put  Lazarus  fdso  to  death. 
How  manifestly  were  the  chief  priests 
actuated  by  a  dislike  of  Jesus,  and  a 
determination  at  <ill  hazards  to  de- 
stroy him,  and  to  crush  his  rising 
cause  !  To  murder  another  innocent 
man,  besides  Jesus,  was  not  too  bad 
a  proposal  to  meet  with  favor  among 
them.  Thus  are  the  evil  hearts  of 
men  led  on  from  crime  to  crime  ;  thus 
do  they  sink   more  and  more   deeply  | 


him    many    of  the    Jews   wenl 
away,  and  believed  on  Jesus. 

12  On  the  next  day,  much 
people  that  were  come  to  the 
feast,  when  they  heard  that  Je- 
sus was  coming  to  Jerusalem, 

13  Took  branches  of  palm- 
trees,  and  went  forth  to  meet 
him,  and  cried,  Hosanna;  Bless- 
ed is  the  King  of  Israel  that 
cometh  in  the  name  of  the  Lord. 

14  And  Jesus,  when  he  had 
found  a  young  ass,  sat  thereon; 
as  it  is  written, 

15  Fear  not,  daughter  of 
Sion  :  behold,  thy  King  cometh, 
sitting  on  an  ass's  colt. 

16  These  things  understood 
not  his  disciples  at  the  first :  but 


in  guilt.  Of  what  guilt  are  not  men 
capable,  when  they  withdraw  them- 
selves from  the  influence  of  the  love 
and  the  fear  of  God  ! 

12—15.    Compare  Matt.  21  :  1—11. 

13.  Palm-trees.  These  trees  were 
anciently  considered  as  the  most  no- 
ble and  beautiful  of  all  trees.  They 
are  very  straight,  and  ascend  to  a 
very  lofty  height,  being  destitute  of 
limbs,  except  near  the  top,  where  they 
appear  to  be  surmounted  with  a  crown 
of  foliage  which  is  always  green.  The 
leaves,  when  the  tree  has  grown  to  a 
size  sufficient  for  bearing  fruit,  are 
six  or  eight  feet  long,  and  are  very 
broad.  The  fruit  is  called  the  date, 
of  a  sweet  and  agreeable  taste.  Wine 
is  also  made  from  the  dates ;  and  the 
tree,  as  to  trunk,  branches,  leaves,  and 
fruit,  is  useful  for  an  immense  variety 
of  purposes.  Palm  branches  were 
emblems  of  joy  and  triumph.  See 
on  Matt.  21  :  8.  Compare  Rev.  7 :  9. 
These  trees  were  formerly  quite 
numerous  in  Palestine,  and,  in  con- 
nection with  a  sheaf  of  wheat 
and  a  bunch  of  grapes,  were  used 
as  the  symbol  of  the  Jewish  na- 
tion. 

16.   Glorified ;  raised  from  the  dead 


CHAPTER  XII. 


2-^3 


when  Jesus  was  glorified,  then 
remembered  they  that  these 
things  were  written  of  him,  and 
that  they  had  done  these  things 
unto  him. 

17  The  people  therefore  that 
was  with  him  when  he  called 
Lazarus  out  of  his  grave,  and 
raised  him  from  the  dead,  bare 
record. 

IS  For  this  cause  the  people 
also  met  him,  for  that  they  heard 
that  he  had  done  this  miracle. 

19  The  Pharisees  therefore 
said  among  themselves,  Perceive 
ye  how  ye  prevail  nothing?  be- 
hold, the  world  is  gone  after 
him. 

20  And   there   were   certain 


and   exalted   to  his  glorious  state  in 
heaven. 

19.  The  world,  &c.  A  strong  meth- 
od of  denoting  the  immense  throngs 
which  seemed  ready  to  hail  Jesus  as 
the  long-expected  King. 

20.  Greeks.  These  persons  were  prob- 
ably proselytes  to  the  Jewish  religion. 

21.  Bethsaida  of  Galilee.  See  1  : 
44.  II  We  would  see  Jesus  ;  we  wish 
to  see  Jesus.  These  Greek  prose- 
lytes did  not  live  in  Palestine,  and 
had  never  seen  Jesus.  They  had 
heard  concerning  him. 

22.  Tellcth  Jindrew.  Philip  seems 
to  have  consulted  with  Andrew  in 
regard  to  this  request  of  the  Greeks. 
Our  Lord's  disciples  had  often  no- 
ticed that  he  did  not  encourage  the 
spirit  of  curiosity.  If  a  person  was 
really  desirous  of  instruction,  Jesus 
was  always  ready  to  impart  it.  But 
when  mere  curiosity  prompted  a  per- 
son to  ask  him  questions,  he  either 
remained  silent,  or  made  the  ques- 
tions topics  of  practical  exhortation. 

23.  Jesus  ansioered  them.  The  re- 
marks of  Jesus  which  now  follow, 
were  probably  made  to  Philip  and 
Andrew,  after  he  had  had  an  inter- 
view    with    the    inquiring    Greeks. 


Greeks  among  them,  that  came 
up  to  worship  at  the  feast. 

21  The  same  came  therefore 
to  Philip,  which  was  of  Beth- 
saida of  Galilee,  and  desired  him, 
saying.  Sir,  we  would  see  Jesus. 

22  Philip  Cometh  and  telleth 
Andrew :  and  again,  Andrew 
and  Philip  tell  Jesus. 

23  And  Jesus  answered  them, 
saying.  The  hour  is  come,  that 
the  Son  of  man  should  be  glo- 
rified. 

24  Verily,  verily,  I  say  unto 
you.  Except  a  corn  of  wheat  fall 
into  the  ground  and  die,  it  abi- 
deth  alone  :  but  if  it  die,  it  bring- 
eth  forth  much  fruit. 

25  He  that  loveth  his  life  shall 


The  fact  that  persons,  not  of  the  Jew- 
ish nation,  had  expressed  a  desire  to 
become  acquainted  with  him,  led  him 
to  speak  of  the  glorious  state  on  which 
he  was  about  to  enter,  of  the  spread  of 
the  gospel,  and  of  the  increase  of  his 
followers.  ||  Should  be  glorified;  ex- 
alted to  the  glory  v/hich,  after  his 
death  and  resurrection,  he  would  pos- 
sess at  the  right  hand  of  God.  See 
Mark  16  :  19. 

24.  Jl  corn  of  tcheat ;  a  kernel  of 
wheat.  Jesus  wished  to  convey  the 
idea,  that  his  cause  would  be  establish- 
ed and  become  victorious  by  means 
of  his  death;  just  as  grain,  commit- 
ted to  the  earth,  must  undergo  a 
species  of  death  in  order  to  produce 
fruit,  so  he  must  die  in  order  to  ac- 
complish the  object  for  which  he  came 
into  the  world,  and  to  gather  a  compa- 
ny of  followers.  In  a  variety  of  ways 
Jesus  sought  to  fix  in  the  minds  of 
his  disciples  the  truth,  that  the  deliv- 
erance which  he  came  to  effect  re- 
quired his  being  put  to  death. 

25.  In  view  of  the  death  which 
awaited  Jesus,  it  was  necessary  that 
he  himself  should  possess  the  spirit 
of  self-denial.  His  disciples,  too, 
ought  to  cherish  this  disposition.     If 


324 


JOHN. 


lose  it ;  and  he  that  hateth  his  life 
in  this  world,  shall  keep  it  unto 
life  eternal. 

26  If  any  man  serve  me,  let 
him  follow  me ;  and  where  I  am, 
there  shall  also  my  servant  be : 
if  any  man  serve  me,  him  will 
my  Father  honour. 

27  Now  is  my  soul  troubled ; 
and  what  shall  I  say  *?  Father, 
save  me  from  this  hour  :  but  for 


they  should  be  unwilling  to  endure 
calamities  on  earth  for  his  sake,  they 
would  fail  to  attain  the  bliss  which 
he  could  give  them  in  heaven ;  but, 
should  they  faithfully  adhere  to  him, 
and  encounter  the  sorrows  incident 
on  earth  to  being  his  disciples,  they 
would  receive  the  blessing  of  eternal 
life.  To  them,  therefore,  he  applied 
the  general  rule,  that,  if  a  person 
should  love  life  on  earth  so  much 
that  he  would  not  part  with  it  for  his 
sake,  he  would  lose  eternal  life ;  and 
that,  if  a  person  should  love  him  more 
than  life  on  earth,  so  as  to  be  willing 
to  expose  himself  to  death  for  the 
sake  of  Jesus,  he  would  secure  life 
eternal.  He  that  loveth  his  life ;  he 
that  loves  life  on  earth  more  than  my 
cause.  II  Shall  lose  it;  shall  lose  it, 
in  the  highest  sense,  that  is,  in  eterni- 
ty ;  shall  lose  his  soul.  ||  He  that 
hateth  his  life  ;  comparatively  speak- 
ing ;  that  is,  he  that  loves  life  on 
earth  less  than  he  loves  my  cause,  so 
as  to  prefer  my  cause  before  his  life. 
II  Shall  keep  it,  &c. ;  shall  preserve 
his  life,  in  the  highest  sense  ;  shall 
secure  his  soul's  salvation.  Compare 
Matt.  10  :  39. 

2C.  Folloio  me;  obey  me,  and  imi- 
tate my  self-denial  in  enduring  calam- 
ities for  righteousness'  sake.  ||  Where 
I  am ;  in  the  glorious  state  to  which 
I  am  going. 

27.  J^oio  is  my  soul  troubled.  The 
near  prospect  of  intense  sufferings 
occasioned  agitation  in  the  Saviour's 
mind  ;  he  was  not  insensible  to  suf- 
fering, nor  did  he  affect  a  cold  indif- 
ference to  it ;  but,  while   he  antici- 


this  cause  came  I  unto  this 
hour. 

28  Father,  glorify  thy  name. 
Then  came  there  a  voice  from 
heaven,  saying,  I  have  both  glo- 
rified it,  and  will  glorify  it  again. 

29  The  people  therefore  that 
stood  by,  and  heard  it,  said  that 
it  thundered.  Others  said,  An 
angel  spake  to  him. 

30  Jesus  answered  and  said, 

pated  his  painful  death  in  all  its  an- 
guish, he  yet  submissively  resigned 
himself  to  the  divine  allotment. 
II  Save  me  from  this  hour ;  from  the 
expected  hour  of  calamity.  Our  Lord 
here  seems  to  have  presented  a  peti- 
tion which  he  instantly  felt  to  be  in- 
consistent with  the  object  for  which 
he  had  come  into  the  world,  and  he 
therefore  at  once  retracted  it.  We 
may  regard  him  as  for  a  moment  feel- 
ing the  dread  which  the  prospect  of 
suffering  naturally  excites,  and  ex- 
pressing himself  in  the  same  manner 
as  he  afterwards  did,  according  to 
Matt.  26 :  39 ;  or  we  may  adopt  the 
suggestion  of  distinguished  editors  of 
the  Greek  Testament,  who  place  a 
note  of  interrogation  at  the  word 
hour.  The  language  of  the  Saviour 
would  then  be  the  following  :  What 
shall  I  say  ?  [shall  I  say]  Father,  save 
me  from  this  hour  ?  \\  For  this  cause  ; 
for  enduring  the  very  calamities,  the 
anticipation  of  which  now  occasions 
anguish  to  my  soul. 

28.  Glorify  thy  name.  Thus  the 
Saviour  meekly  acquiesced  in  the 
will  of  God,  and  expressed  his  con- 
trolling desire  that  his  Father  might 
be  honored,  whatever  sufferings  he 
himself  must  endure.  ||  /  have  glori- 
fed  it.  God  had  already,  through  the 
character,  the  teaching,  and  the  mira- 
cles of  Jesus,  in  a  glorious  manner 
displayed  his  benevolence,  and  power, 
and  wisdom.  ||  Glorify  it  again  ;  by 
the  resurrection  of  Jesus,  by  exalting 
him  to  the  heavenly  throne,  and  caus- 
ing the  successful  diffusion  of  the 
gospel. 


CHAPTER  XII. 


225 


This  voice  came  not  because  of 
me,  but  for  your  sakes. 

31  Now  is  the  judgment  of 
this  world :  now  shall  the  prince 
of  this  world  be  cast  out. 

32  And  I,  if  I  be  lifted  up 
from  the  earth,  will  draw  all  men 
unto  me. 

33  (This  he  said,  signifying 
what  death  he  should  die.) 

31.  J^ow  is  the  judgment  of  this 
XDorld.  The  xoorld  here  means  the 
adversaries  of  Jesus,  as  distinguished 
from  his  disciples.  Judgment  is  here 
equivalent  to  condemnation  and  loss 
of  power.  The  adversaries  of  the 
Saviour  are  here  represented  as 
brought  to  trial,  condemned,  and 
stripped  of  their  power  to  impede 
the  progress  of  his  cause.  ||  The 
prince  of  this  world;  Satan,  regarded 
as  ruling  in  the  hearts  of  the  Sa- 
viour's adversaries.  Compare  Eph. 
2:2.  II  Cast  out;  from  his  domin- 
ion. His  power  shall  be  restrained. 
Compare  Luke  10  :  18.  The  death 
of  Jesus,  which  was  approaching, 
would  be  followed  by  his  triumphant 
resurrection,  and  the  establishment 
of  his  cause. 

32.  Lifted  up  from  the  earth;  put 
to  death.  As  Jesus  knew  that  he 
was  to  be  crucified,  this  manner  of 
expression  was  peculiarly  appropri- 
ate. Compare  3 :  14.  8  :  28.  ||  Will 
draw  unto  me  ;  will  turn  to  my  inter- 
ests. II  All  men.  This  expression  is 
here  a  general  one,  signifying  the 
great  multitudes  that  should  become 
followers  of  Christ,  and  partakers  of 
his  blessings.  Small,  comparatively, 
as  was  then  the  number  of  our  Lord's 
true  followers,  that  number  was  to  be 
immensely  enlarged.  The  word  all  is 
used  here  in  a  sense  similar  to  that 
which  it  has  in  Matt.  3  :  5,  and  which 
the  word  everij  has  in  Luke  16 :  16. 
There  might  also  have  been  intended 
a  comparison  between  "  the  prince 
of  this  world,"  who  had,  thus  far, 
seemed  to  have  entire  sway  among 
men,  and  the    Messiah,  who   would 


34  The  people  answered  him, 
We  have  heard  out  of  the  law 
that  Christ  abideth  forever  :  and 
how  say  est  thou.  The  Son  of  man 
must  be  lifted  up  ?  Who  is  this 
Son  of  man  1 

35  Then  Jesus  said  unto  them, 
Yet  a  little  while  is  the  light  with 
you.  Walk  while  ye  have  the 
light,  lest  darkness  come  upon 


acquire  a  wide  dominion,  a  dominion 
which  would  accomplish  the  crum- 
bling away  and  the  entire  subversion 
of  Satan's  dominion.  The  current 
would  hereafter  set  in  favor  of  Jesus, 
and  to  him  would  "  the  gathering  of 
the  people  be." 

34.  The  laio ;  the  Jewish  Scrip- 
tures, as  in  10  :  34.  ||  Christ  abideth 
forever  ;  that  the  Messiah  should  not 
die.  The  Scriptures  taught  that  the 
reign  of  the  Messiah  should  have  no 
end.  See  Is.  9  :  7.  Dan.  7:  14.  Some 
of  the  Jews  inferred  from  such  state- 
ments that  the  Messiah  would  exer- 
cise an  endless  reign  on  earth,  and 
would,  consequently,  not  die.  Hence 
they  inquired  who  it  could  be  of 
whom  Jesus  was  speaking.  The 
phrase  Son  of  man  had  probably  been 
employed  by  Jesus  during  this  con- 
versation ;  and  to  the  Saviour's  use 
of  that  phrase  the  question  of  the 
Jews  alluded. 

35.  Without  particularly  replying 
to  their  inquiry,  Jesus  solemnly  cau- 
tioned his  hearers  not  to  reject  him, 
but  to  secure  the  blessings  which  he 
was  proposing  to  them,  while  the  op- 
portunity should  continue.  The  light; 
the  author  of  true  knowledge  and 
bliss.  If  Walk  while,  &c. ;  while  the 
light  shines  around  you,  walk  in  it. 
That  is,  while  you  have  the  means  of 
attaining  true  knowledge  and  bliss, 
avail  yourselves  of  the  opportunity. 
II  Lest  darkness  come  upon  you  ;  lest 
you  become  wholly  enveloped  with 
error  and  wretchedness.  t|  He  that 
ical.keth  in  darkness  knotceth  not,  &c. 
As  one  who  is  travelling  in  a  dark 
night  is  in  constant  danger  of  mis- 


226 


JOHN. 


you  :  for  he  that  walketh  in  dark- 
ness knoweth  not  whither  he 
goeth. 

36  While  ye  have  light,  be- 
lieve in  the  light,  that  ye  may 
be  the  children  of  light.  These 
things  spake  Jesus,  and  departed, 
and  did  hide  himself  from  them. 

37  But  though  he  had  done 
so  many  miracles  before  them, 
yet  they  believed  not  on  him  : 


taking  his  way  and  of  falling  into 
difficulty,  so  you,  if  you  follow  not 
my  instructions,  will  be  under  the 
influence  of  error,  and  sink  into 
misery. 

36.  While  ye  have  ligM;  while  the 
divine  teacher  and  Saviour  is  among 
you.  ^Believe  in  tlte  Light ;  receive  the 
instructions,  and  accept  the  guidance, 
of  this  teacher  and  Saviour.  ||  The 
children  of  light.  By  a  Hebrew  idi- 
om, the  word  children  or  sons  is  used 
to  express  some  peculiar  relation  to 
the  object  mentioned.  Thus,  a  son 
of  death  means  a  person  wortliy  of 
death ;  a  son  of  peace,  one  to  whom 
peace,  or  prosperity,  properly  belongs. 
So  children  of  light  are  those  by 
whom  the  blessings  of  divine  knowl- 
edge and  salvation  shall  be  enjoyed. 

38.  That  the  saying  of  Esaias  the 
prophet  might  he  fulfilled.  Compare 
Is.  53  :  1.  The  meaning  of  the  evan- 
gelist is,  not  that  the  people  did  not 
believe  in  order  that  the  language  of 
the  propbet  might  be  accomplished, 
but  that,  in  their  refusing  to  believe  in 
Jesus  as  the  Messiah,  the  language 
of  the  prophet  received  an  additional 
accomplishment.  The  miracles  and 
the  teaching  of  Jesus  had  this  result, 
—  that  the  people  refused  to  receive 
liim  ;  and  thus  the  language  of  Isaiah 
might  well  be  applied  to  them,  [j  Our 
report ;  our  instruction.  |1  To  whom 
hath  the  arm  of  the  Lord  been  revealed  ? 
Who  has  beheld  the  manifestations  of 
divine  power  so  as  to  be  persuaded  by 
them  to  turn  to  the  Lord .?  Whom  has 
the  power  of  the  Lord  drawn  to  be- 
come the  followers  of  the  Messiah } 


38  That  the  saying  of  Esaias 
the  prophet  might  be  fulfilled, 
which  he  spake,  Lord,  who  hath 
believed  our  report?  and  to 
whom  hath  the  arm  of  the  Lord 
been  revealed  1 

39  Therefore  they  could  not 
believe,  because  that  Esaias  said 
again, 

40  He  hath  blinded  their 
eyes,  and  hardened  their  heart; 


This  language  of  lamentation  over  the 
smallness  of  the  number  whom  the 
prophet  beheld  as  truly  benefited, 
was  peculiarly  applicable  to  the  times 
of  Jesus. 

39,  40.  Therefore  they  could  not  be- 
lieve, &c.  The  idea  expressed  in 
these  two  verses  is,  that  the  people 
were  so  much  under  the  influence  of 
a  perverse  and  hardened  state  of  heart, 
that,  though  the  evidence  of  the  truth 
was  plainly  and  fully  before  their 
eyes,  though  ample  instruction  was 
furnished  them,  yet  they  would  perse- 
vere in  resisting  the  evidence  and  re- 
jecting the  instruction.  This  thought 
is  expressed  in  language  quoted  from 
Is.  6 :  9,  10.  The  quotation  is  not  an 
exact  one,  but  was  intended  merely 
to  convey  the  thought.  And  what 
Isaiah  had  said  in  that  passage,  re- 
specting the  Jews  of  his  time,  might 
be  regarded  as  fulfilled  anew  in  the 
case  of  the  Jews  in  our  Saviour's 
time,  and  might  be  adopted  as  a  very 
true  description  of  them.  The  evan- 
gelist did  not  mean  to  say  that  the 
people  in  the  time  of  Jesus  were  hin- 
dered from  believing  in  him  by  the 
fact  that  Isaiah  had  made  such  a  dec- 
laration, but  that  they  could  not  be- 
lieve because  they  had  the  state  of 
heart  which  Isaiah's  language  de- 
scribed. 11  He  hath  blinded  their  eyes, 
&c.  In  the  Bible,  effects  are  ascribed 
to  God,  without  in  the  least  degree 
detracting  from  the  agency  of  men  or 
of  Satan,  in  respect  to  those  effects ; 
so  that,  according  to  the  unfettered 
language  of  the  Bible,  the  same  thing, 
viewed  as  an  effect,  may  be  ascribed 


CHAPTER  XIJ. 


f>27 


that  they  should  not  see  with 
their  eyes,  nor  understand  with 
their  heart,  and  be  converted,  and 
I  should  heal  them. 

41  These  things  said  Esaias, 
when  he  saw  his  glory,  and  spake 
of  him. 

42  Nevertheless,  among  the 
chief  rulers  also  many  believed 
on  him  ;  but  because  of  the  Phar- 


either  to  God,  or  to  Satan,  or  to  man. 
If  God  foresees  that  certain  results 
will  take  place,  in  consequence  of  his 
commanding  or  permitting  certain 
things,  he  is  said  to  accomplish  those 
results,  while  yet  the  men  who  are 
personally  concerned  are  guilty  or 
virtuous  according  to  the  nature  of 
the  action.  See  on  Matt.  6:13. 
Compare  also  Deut.  29 :  4.  Thus,  in 
the  passage  quoted  from  Isaiah,  God 
commissioned  his  prophet  to  exercise 
the  prophetic  office  among  the  Jews, 
and  to  address  them  with  the  utmost 
plainness,  in  the  name  of  God.  At 
the  same  time,  he  knew  that  they 
would  reject  the  prophet's  message ; 
and  this  refusing  to  receive  the  proph- 
et's instructions,  and  to  turn  to  God, 
was  chargeable  on  themselves,  and 
would  greatly  aggravate  their  guilt 
and  their  doom.  But,  though  it  was 
foreseen  that  they  would  thus  abuse 
and  pervert  the  prophet's  instruc- 
tions, he  was  still  directed  to  go  to 
them,  and,  by  giving  them  warnings 
which  they  would  pervert,  make  their 
hearts  hard,  and  blind  their  eyes. 
Now,  the  prophet  would  not  be  culpa- 
ble for  this  result,  but  the  people 
themselves.  So  God  may  be  said  to 
blind  the  eyes  of  men  when  he 
spreads  before  them  light,  from  which 
he  knows  they  will  turn  away.  The 
men  blind  their  own  eyes,  but  the  oc- 
casion of  their  being  thus  guilty  is  the 
fact  that  light  from  God  is  spread  be- 
fore them.  When,  then,  it  is  said, 
He  hath  blinded  their  eyes,  &c.,  the 
meaning  is,  simply,  their  eyes  are 
blinded,  their  hearts  are  hardened; 
and  this  blinding  and  hardening  take 


isees  they  did  not  confess  him, 
lest  they  should  be  put  out  of 
the  synagogue : 

43  For  they  loved  the  praise 
of  men  more  than  the  praise  of 
God. 

44  Jesus  cried,  and  said.  He 
that  believeth  on  me,  believeth 
not  on  me,  but  on  him  that  sent 


place,  not  by  God's  direct  agency,  but 
by  occasion  of  his  having  presented 
religious  opportunities  to  men,  and 
by  their  abusing  or  neglecting  of 
those  opportunities.  |1  That  they 
should  not  see,  &c.  In  accordance 
with  the  scriptural  mode  of  speaking, 
these  words  may  be  rendered,  iSo  that 
they  will  not  see  —  nor  understand  — 
nor  he  converted.  Compare  Matt.  13 
11—15.  Mark  4  :  12. 

41.  When  he  saxo  his  glory.  See 
Is.  6  :  1 — 4.  The  remarkable  mani- 
festation which  was  made  to  Isaiah 
was  a  manifestation  of  Jehovah. 
John  here  speaks  of  it  as  being  a  man 
ifestation  of  Christ.  John  seems  to 
have  been  so  much  in  the  habit  of 
contemplating  the  divine  nature  of 
our  Lord,  that  he  felt  no  difficulty 
in  applying  to  Christ  a  description 
which  originally  referred  to  Jehovah  ; 
just  as  he  felt  no  difficulty  in  ascribing 
to  Christ  the  work  of  creation.  Since 
Christ  was  in  reality  a  partaker  of  the 
divine  nature,  the  description  furnish- 
ed by  Isaiah  was  truly  a  description  of 
Christ.  This  language  of  John  ac- 
cords, also,  with  the  opinion  which 
has  been  held  from  very  ancient  times, 
that  all  the  appearances  of  Jehovaii 
mentioned  in  the  Old  Testament, 
were,  in  reality,  manifestations  of  the 
Messiah  in  his  divine  nature. 

42.  Confess  ;  openly  acknowledge. 
See  Matt.  10 :  32.  ||  Put  out  of  the 
synacrogue ;  excommunicated.  See 
on  9  :  22. 

44.  Jesus  cried;  cried  out,  pro- 
claimed. The  particular  occasion  on 
which  Jesus  spoke  the  words  which 
follow,  is  not   mentioned      i^erhaps, 


228 


JOHN. 


45  And  he  that  seeth  me, 
seeth  him  that  sent  me. 

46  I  am  come  a  light  into  the 
world,  that  whosoever  believeth 
on  me  should  not  abide  in  dark- 
ness. 

47  And  if  any  man  hear  my 
words,  and  believe  not,  I  judge 
him  not:  for  I  came  not  to 
judge  the  world,  but  to  save 
the  world. 

48  He  that  rejecteth  me,  and 
receiveth  not  my  words,  hath  one 

without  referring  to  any  one  occa- 
sion, John  intended  to  present  a 
brief  summary  of  our  Lord's  instruc- 
tions. 

45.  He  that  seeth  me ;  he  that  be- 
comes acquainted  with  me. 

46.  Jl  light;  one  who  bestows 
knowledge  and  bhss,  a  Saviour, 
jl  Darkness;  ignorance  and  misery. 

47.  /  judge  him  not.  The  word 
judge  is  here  equivalent  to  the  word 
condemn,  or  the  phrase  adjudge  to 
misery.  In  this  verse  and  the  follow- 
ing, Jesus  makes  a  distinction  be- 
tween himself  and  the  word,  that  is, 
the  instruction,  which  he  had  commu- 
nicated. He  says,  It  is  not  I  that  will 
cause  a  person's  misery ;  his  final 
doom  cannot  be  ascribed  to  me  as  its 
procuring  cause.  ||  Not  to  judge  ;  not 
to  condemn  to  misery.  To  make 
men  miserable  was  no  part  of  the 
Saviour's  office.  Whatever  misery 
would  result  to  men  by  occasion  of 
his  coming  into  the  world,  must  not 
be  imputed  to  him  as  a  part  of  his  de- 
sign, but  must  be  ascribed  to  the  per- 
verseness  of  men  in  slighting  and 
rejecting  him. 

48.  Huth  one  that  judgeth  him. 
The  word  one  here  does  not  relate  to 
a  person,  but  to  the  term  tcord,  which 
follows.  The  idea  would  be  better 
expressed  by  the  term  that.  The 
thought  would  then  be  expressed  in 
a  manner  somewhat  like  the  follow- 
ing :  JVhoso  rejecteth  me,  and  receiveth 
not  my  instructions,  hath  ihtit  which 
will   condemn  him  to  misery.     These 


that  judgeth  him:  the  word  that 
I  have  spoken,  the  same  shall 
judge  him  in  the  last  day. 

49  For  I  have  not  spoken  of 
myself;  but  the  Father  which 
sent  me,  he  gave  me  a  command- 
ment, what  I  should  say,  and 
what  I  should  speak. 

50  And  I  know  that  his  com- 
mandment is  life  everlasting  : 
whatsoever  I  speak  therefore, 
even  as  the  Father  said  unto  me, 
so  I  speak. 


instructions,  being  disregarded,  would 
inevitably  be  followed  by  an  awful 
doom.  The  Saviour's  teaching,  if 
perverted  or  neglected,  would  be  a 
savor  of  death  unto  death.  Compare 
2  Cor.  2:  15,16. 

49.  Of  myself ;  by  my  own  author- 
ity, independently  of  the  Father.  ||  ^ 
commandment ;  a  direction.  Compare 
8:  26, -28. 

50.  His  commandment  is  life  ever- 
lasting;  the  commission,  or  direc- 
tion, which  the  Father  gave  me,  was 
intended  to  secure  men's  eternal  hap- 
piness. It  was  salvation  then  for 
which  Jesus  was  sent  into  the  world. 
The  instructions  which  he  imparted 
were  in  accordance  with  this  design  ; 
but  if  they  are  rejected,  they  will 
issue  in  the  condemnation  of  men. 

Topics  for  Reflection.  1.  The 
death  of  Jesus  Christ  was  a  part  of 
the  divine  plan  for  the  salvation  of 
men.  To  the  suffering  of  death  Jesus 
voluntarily  submitted,  v.  24.  Com- 
pare Luke  24  :  26.  Acts  2 :  23.  Rom 
5:8. 

2.  Great  will  be  the  glory  and  bliss 
of  the  Saviour's  followers,  v.  26.  How 
cheerfully,  then,  ought  we  to  choose 
Christ  as  our  teacher  and  example  ! 

3.  Whatever  sorrows  we  may  be 
called  to  endure,  and  however  we 
may  shrink  from  the  anticipation  of 
sufferings,  we  ought  to  cherish  a  su 
preme  regard  to  the  glory  of  God.  A 
solicitude  to  honor  him  will  strengthen 


us  for  duties  and  for  trials,  vs. 


28 


CHAPTER  XIII. 


229 


CHAPTER   XIII. 

NOW  before  the  feast  of  the 
passover,  when  Jesus  knew 
that  his  hour  was  come  that  he 
should  depart  out  of  this  world 
unto    the    Father,  having  loved 


4.  While  our  privileges  are  con- 
tinued, let  us  beware  of  neglecting 
them.  V.  35.  How  dreadful  the  doom 
which  must  result  from  abusing 
them  !  v.  48.     Compare  Matt.  11 :  23. 

5.  Fear  of  human  censure  is  ex- 
ceedingly injurious  to  our  best  inter- 
ests. V.  43.  Compare  Prov.  29  :  25. 
If  we  possess  the  approbation  of  God, 
how  lightly  ought  we  to  estimate 
both  the  applause  and  the  frown  of 
man.     Compare  1  Cor.  4  :  3. 

CHAPTER  XIII. 

The  evangelist,  having  furnished 
so  many  specimens  of  our  Lord's  pub- 
lic instructions,  now,  in  several  suc- 
cessive chapters,  directs  our  attention 
to  him  in  private  with  his  disciples, 
preparing  them  for  the  last  sad  scenes 
of  his  earthly  career,  and  for  their 
subsequent  duties. 

1.  Before  the  feast  of  the  passover. 
The  word  passover  sometimes  refers 
specially  to  the  supper  when  the  pas- 
chal lamb  was  eaten  ;  and  at  other 
times  to  the  festival  of  seven  days 
which  followed  the  day  of  this  sup- 
per, and  which  was  called  the  festival 
of  unleavened  bread.  In  this  latter 
sense,  the  word  is  here  used.  The 
supper  which  is  mentioned  in  the  fol- 
lowing verses,  was  the  paschal  supper, 
when  the  lamb  appointed  by  the  law 
was  eaten.  This  paschal  supper  was 
one  day  before  the  festival  of  unleav- 
ened bread.  The  law  of  Moses  pre- 
scribed that  the  paschal  lamb  should 
be  eaten  on  the  fourteenth  day  of  the 
first  month  [called  Nisan]  at  even. 
See  Lev.  23 :  5.  The  evening,  ac- 
cording to  the  Jewish  mode  of 
reckoning,  was  not  the  end,  but  the 
beginning,  of  a  day  ;  so  that  the  even- 
ing of  the  fourteenth  day  was  the 
time  immediately  after  sunset  of  the 
thirteenth,  and  the  lamb  was  to  be 
vol..  II.  20 


his  own  which  were  in  the  world, 
he  loved  them  unto  the  end. 

2  And  supper  being  ended, 
(the  devil  having  now  put  into 
the  heart  of  Judas  Iscariot,  Si- 
mon's son,  to  betray  him,) 

eaten  on  the  evening  which  intro 
duced  the  fourteenth  day.  The  next 
evening,  which  commenced  the  fif- 
teenth day,  the  festival  of  unleavened 
bread,  or,  as  it  came  to  be  also  called, 
the  passover,  commenced.  See  Lev. 
23  :  6.  The  name  unleavened  bread 
came  afterwards  to  be  applied  to  the 
whole  time  ;  namely,  the  day  of  eat- 
ing the  lamb  and  the  seven  following 
days.  Thus  this  supper,  though  it 
was,  strictly  speaking,  the  paschal, 
or  passover  supper,  was  really  a  day 
before  the  festival  called  the  passover, 
or  feast  of  unleavened  bread.  That 
it  was  the  supper  of  the  paschal  lamb 
which  Jesus  was  eating  with  his  dis- 
ciples, is  plain  from  Matt.  26  :  2,  17 
— 20,  &c.  It  has  sometimes  been 
thought  that  the  expression  "  before 
the  feast  of  the  passover,"  shows  that 
Jesus  ate  the  paschal  supper  on  this 
occasion  before  the  usual  time.  But 
the  view  above  presented  removes  the 
difficulties  which  have  been  felt,  and 
shows  that  the  statement  of  John  is 
in  perfect  agreement  with  those  of 
the  other  evangelists.  Compare  Matt. 
26  :  17.  Mark  14  :  12.  Luke  22  :  7. 
II  His  oicn;  the  disciples,  who  were 
peculiarly  his  friends  and  objects  of 
his  regard.  ||  Unto  the  end;  to  the 
end  of  his  life.  He  persevered  in 
giving  them  proofs  of  his  love. 

2.  Supper  being  ended.  The  word 
which  is  here  translated  being  ended, 
is  used  in  several  places  to  signify  not 
the  end,  but  simply  the  being,  or  the 
progress,  of  an  affair  or  an  event.  In 
Mark  6  :  2,  the  word  translated  icas 
come  is  the  same  as  is  here  employed  ; 
in  Matt.  26  :  6,  the  word  rendered 
icas  is  the  same.  In  the  Greek  of 
Matt.  13:  21,  is  a  similar  instance. 
By  the  aid  of  this  remark,  we  per- 
ceive that  the  phrase  under  consid- 
eration might   have   been   translated 


230 


JOHN. 


3  Jesus  knowing  that  the 
Father  had  given  all  things 
into  his  hands,  and  that  he  was 
come  from  God,  and  went  to 
God; 

4  He  riseth  from  supper,  and 
laid  aside  his  garments;  and 
took  a  towel,  and  girded  him- 
self. 

5  After  that,  he  poureth  wa- 
ter into  a  basin,  and  began  to 
wash  the  disciples'  feet,  and  to 
wipe  them  with  the  towel  where- 
with he  was  girded. 

6  Then  cometh  he  to  Si- 
mon    Peter :    and    Peter    saith 


while  supper  was  going  on,  or  during 
supper.  This  agrees  with  what  is 
stated  in  the  fourth  verse  —  He  riseth 
from  supper;  and  in  the  twelfth 
verse,  he  was  set  down  again  [he  had 
again  reclined  at  the  mealj. 

3.  All  things  into  his  hands.  Com- 
pare 17  :  2.     Matt.  11 :  27. 

6.  Dost  thou  wash  my  feet  ?  Peter 
objected,  because  the  act  seemed  too 
low  a  service  for  his  Master  to  per- 
form. The  washing  of  a  guest's  feet 
was  a  servant's  work. 

7.  Thou  knoicest  not  noic ;  thou 
dost  not  now  understand  the  meaning 
of  this  act.  II  Hereafter  ;  by  and  by. 
Jesus  was  intending  to  explain  this 
act,  and  to  enforce  the  lesson  he  was 
thus  emblematically  teaching,  as  soon 
as  he  should  have  finished  the  wash- 
ing. 

8.  If  I  wash  thee  not.  Jesus  im- 
mediately used  the  word  wash  in  a 
metaphorical  sense,  as  signifying  in- 
ward, moral  purifying,  j]  Thou  hast 
no  part  loith  me ;  thou  canst  not  be  a 
partaker  with  me  of  the  blessings  of 
the  divine  government.  Without  the 
moral  cleansing  which  proceeds  from 
Jesus,  Peter  would  be  destitute  of 
the  favor  of  God  and  the  final  bliss 
of  heaven. 

9.  Not  my  feet  only,  hut,  &c. ;  that 
is,  wash  me  all  over,  from  head  to  foot. 


unto  him,  Lord,  dost  thou  wash 
my  feet  ? 

7  Jesus  answered  and  said 
unto  him,  What  I  do  thou  know- 
est  not  now ;  but  thou  shall 
know  hereafter. 

8  Peter  saith  unto  him,  Thou 
shalt  never  wash  my  feet.  Je- 
sus answered  him.  If  I  wash 
thee  not,  thou  hast  no  part  with 
me. 

9  Simon  Peter  saith  unto  him, 
Lord,  not  my  feet  only,  but  also 
my  hands  and  my  head. 

10  Jesus  saith  to  him.  He 
that  is  washed  needeth  not  save 


The  thought  of  being  separated  from 
his  Master,  and  of  not  enjoying  the 
bliss  which  he  could  bestow,  was  too 
painful  to  be  endured.  Peter,  also, 
probably  perceived  the  meaning  of 
Jesus  in  respect  to  an  inward  purify- 
ing, and  instantly  expressed  his  wish 
to  be  cleansed  throughout  from  moral 
defilement. 

10.  He  that  is  washed  ;  more  strict- 
ly, according  to  the  original,  a  person 
that  has  been  bathed.  The  word  in 
the  original  is  a  different  one  from  the 
word  translated  wash  in  the  preceding 
verses  and  in  this  same  verse,  and  it 
signifies  a  ^encr«/  washing,  or  bathing. 
The  other  word  is  applied  to  a  slight 
washing,  as  of  the  hands  or  feet. 
II  JVeedeth  not  save  to  wash  his  fret ;  has 
no  need  of  an  entire  washing,  or  ba- 
thing; he  needs  only  to  wash  his  feet. 
II  Clean  every  ^chit ;  clean  through- 
out. The  bathing  of  a  person  would 
impart  entire  cleansing  ;  but  in  com- 
ing to  a  friend's  house,  the  feet  would 
become  soiled,  and  would  therefore 
need  to  be  washed  anew.  As  sandals 
were  worn,  and  the  foot  was  often 
for  the  most  part  uncovered,  it  would 
be  exposed  to  the  dust ;  and,  therefore, 
before  the  person  took  his  place  among 
the  guests,  it  was  necessary  that  his 
feet  should  be  washed.  By  this  illus- 
tration Jesus  would  convey  to  Petei 


CHAPTER  XIII. 


231 


to  wash  his  feet,  but  is  clean 
every  whit:  and  ye  are  clean, 
but  not  all. 

11  For  he  knew  who  should 
betray  him:  therefore  said  he, 
Ye  are  not  all  clean. 

12  So  after  he  had  washed 
their  feet,  and  had  taken  his 
garments,  and  was  set  down 
again,  he  said  unto  them,  Know 
ye  what  I  have  done  to  you  ? 

13  Ye  call  me  Master,  and 
Lord  :  and  ye  say  well ;  for  so  I 
am. 

14  If  I  then,  t/ow  Lord  and 


the  thought,  that  his  moral  condition 
might  be  compared  to  the  condition 
of  a  man  who  had  been  bathed,  and 
who  afterwards  would  need  only  the 
washing  of  his  feet.  The  work  of 
thorough  moral  purification,  to  which 
Peter's  desire  had  reference,  had  al- 
ready been  performed,  and  Peter  did 
not  need  that  general  cleansing.  He 
did  need,  however,  cleansing  in  re- 
gard to  the  daily  moral  defilement 
which  he  might  contract.  ||  Ye  are 
clean;  ye  have  this  general  right 
state  of  moral  feeling.  ||  But  not  all. 
There  was  one  exception.  This  is 
mentioned  in  the  next  verse. 

12.  Was  set  down  again;  had  re- 
clined again  at  the  supper.  ||  Know 
ye  ?  do  ye  understand  .'* 

13.  Master  and  Lord  ;  Teacher  and 
Master. 

14.  15.  If  I  then,  &c.  Jesus  ex- 
plained the  design  of  the  act  which 
he  had  been  performing.  He  wished 
to  impress  the  minds  of  his  disciples 
with  the  duty  of  condescension  and 
benevolence.  With  such  an  example 
before  them,  they  ought  not  to  ac- 
count any  kind  acts  too  mean  for 
them  to  perform  for  each  other ; 
they  ought  cheerfully  to  render  the 
lowest  services  which  circumstances 
might  require  and  which  the  spirit 
of  love  might  dictate.  This  lesson 
our  Lord  enjoined  on  every  proper 
occasion.     Compare   Matt.   18:4,  5. 


Master,  have  washed  your  feet ; 
ye  also  ought  to  wash  one  anoth- 
er's feet. 

15  For  I  have  given  you  an 
example,  that  ye  should  do  as  1 
have  done  to  you. 

16  Verily,  verily,  I  say  unto 
you.  The  servant  is  not  greater 
than  his  lord  ;  neither  he  that  is 
sent  greater  than  he  that  sent 
him. 

17  If  ye  know  these  things, 
happy  are  ye  if  ye  do  them. 

18  I  speak  not  of  you  all ;  I 
know  whom  I  have  chosen ;  but 


20:  20—28.  23:10,  11.  And,  at 
the  close  of  his  life,  he  wished  to 
make  an  indelible  impression  respect- 
ing it  on  the  disciples'  minds.  Ac- 
cording to  Luke's  account  of  this  last 
supper,  the  disciples  were  still  indul- 
ging ambitious  views,  and  still  needed 
special  instruction  concerning  mutu- 
al condescension  and  love.  See  Luke 
22 :  24—30. 

It  has  sometimes  been  thought  that 
our  Lord  meant  to  enjoin  the  tcashing 
of  feet  as  a  religious  ordinance  to  be 
perpetually  observed  among  his  fol- 
lowers, as  the  Lord's  supper  is  to  be 
perpetually  observed.  But  the  apos- 
tles did  Hot  so  understand  the  Sa- 
viour ;  and  hence,  in  the  Acts  of  the 
Apostles,  in  which  book  we  so  fre- 
quently meet  with  accounts  of  bap- 
tism and  of  the  Lord's  supper,  we 
no  where  read  of  the  washing  of  feet 
performed  as  a  religious  ordinance. 
This  consideration  unites  with  our 
Lord's  explanation  of  the  act  in 
showing  that  he  meant  to  inculcate 
the  duty  of  mutual  condescension  and 
love. 

16.  The  servant  is  not  greater,  &c. 
If  the  Master  has  condescended  to 
perform  such  an  act,  surely  the  ser- 
vant ought  not  to  think  it  beneath 
him. 

18.  JVJwm  I  have  chosen;  whom  1 
have  selected  as  true  friends,  my  real, 
chosen   followers.     ||  That  the  Scrip- 


332 


JOHN. 


that  the  Scripture  may  be  ful- 
filled, He  that  eateth  bread  with 
me,  hath  lifted  up  his  heel 
against  me. 

19  Now  I  tell  you  before 
it  come,  that  when  it  is  come 
to  pass,  ye  may  believe  that  I 
am  he, 

ture  might  he  fulfilled.  It  had  been 
foretold  in  the  Scripture  that  the 
Messiah  would  suffer  and  die.  See 
Is.  53  :  2 — 9.  As  a  circumstance  lead- 
ing to  that  result,  he  would  be  be- 
trayed ;  and  one  who  had  been  on 
intimate  terms  with  him,  was  to  be  the 
means  of  his  coming  into  the  power 
of  his  adversaries.  This  thought  our 
Lord  expressed  in  the  words  of  Ps. 
41 :  9.  II  He  that  eateth  bread  with  me  ; 
he  that  has  enjoyed  my  hospitality 
and  been  on  terms  of  friendship  with 
me.  II  Lifted  up  his  heel ;  to  attack 
and  injure  me.  The  ungrateful,  un- 
provoked conduct  of  a  man  who 
should  rise  up  against  one  who  had 
befriended  him  and  admitted  him  to 
his  table,  would  well  illustrate  the 
conduct  of  Judas  in  betraying  his 
Master. 

19.  Ye  may  believe  that  I  am  he ; 
that  I  am  the  Messiah.  The  treach- 
ery of  Judas  might  naturally  have  a 
bad  effect  on  the  disciples,  in  suggest- 
ing the  suspicion  whether  he  had  not 
discovered  something  that  had  de- 
stroyed his  confidence  in  Jesus,  and, 
therefore,  whether  they  had  not  com- 
mitted a  mistake  in  following  him  as 
tlie  Messiah.  And  when,  in  conse- 
quence of  this  treachery,  Jesus  should 
be  taken  by  the  Jews  and  put  to 
death,  their  confidence  would  be  put 
to  a  severe  test,  as  they  were  not  ex- 
pecting such  an  event.  But,  amid 
these  perplexities,  if  they  should  con- 
sider that  Jesus  foretold  what  was  to 
take  place,  and  foretold  that  one  of 
their  own  number  was  to  be  the  crimi- 
nal instrument  of  such  a  result,  they 
would  perceive,  in  this  knowledge  of 
the  future,  an  additional  evidence  of 
!iis  being  what  he  had  claimed  to  be. 


20  Verily,  verily,  I  say  unto 
you,  He  that  receiveth  whomso- 
ever I  send,  receiveth  me ;  and 
he  that  receiveth  me,  receiveth 
him  that  sent  me. 

21  When  Jesus  had  thus 
said,  he  was  troubled  in  spirit, 
and  testified,   and  said.  Verily, 


20.  He  that  receiveth,  &c.  The 
connection  of  these  words  with  the 
preceding  is  not  very  obvious.  Per- 
haps our  Lord  spoke  more  at  length, 
reminding  the  disciples  of  the  great- 
ness and  solemnity  of  their  office,  and 
assuring  them  that,  notwithstanding 
the  sorrows  through  which  he  was  to 
pass,  and  in  which  they  were  to  par- 
ticipate, they  would  find  friends  who 
would  give  them  a  welcome  recep- 
tion, and  that  those  who  should  re- 
ceive them  would  be  regarded  as  re- 
ceiving him.  Thus  he  mingled  conso- 
lation with  his  predictions  of  evil,  and 
kept  constantly  before  their  minds  the 
thought  that  they  were  the  representa- 
tives of  the  Messiah,  while  at  the  same 
time  they  ought  to  cherish  the  spirit 
which  would  make  them  wilhng, 
each  to  be  the  servant  of  all. 

Reflections.  1.  The  betraying 
of  Jesus  might  well  be  traced  to  the 
influence  of  Satan.  It  was  truly  a 
diabolical  act.  v.  2.  But  instead  of 
cherishing  indignation  against  the 
memory  of  Judas,  let  us,  each,  watch 
against  the  wiles  of  the  adversary. 

2.  We  cannot  too  highly  estimate 
the  spirit  of  mutual  condescension 
and  kindness,  vs.  14,  15.  Compare 
vs.  34,  35.   15  :  12. 

3.  We  need  both  an  entire  purifica- 
tion of  our  moral  natures,  and  cleans- 
ing from  our  daily  sins.  v.  10.  Com- 
pare 1  John  1  :  7 — 9.  Rev.  1  :  5. 
Have  WE  been  cleansed  from  the  de- 
filement of  sin .'' 

21.  Troubled  in  spirit;  enduring 
painful  emotion.  ||  Testified;  de- 
clared. II  Shall  betray  ;  will  betray. 
See  on  Matt.  26  :  23. 


CHAPTER  XIIL 


233 


verily,  I  say  unto  you,  that  one 
of  you  shall  betray  me. 

22  Then  the  disciples  looked 
one  on  another,  doubting  of 
whom  he  spake. 

23  Now  there  was  leaning 
on  Jesus'  bosom,  one  of  his  dis- 
ciples, \yhom  Jesus  loved. 

24  Simon  Peter  therefore 
beckoned  to  him,  that  he  should 
ask  who  it  should  be  of  whom 
he  spake. 

25  He  then,  lying  on  Jesus' 
breast,  saith  unto  him,  Lord,  who 
is  it? 


22.  Doubting  of  lohom  he  spake. 
Hence,  according  to  Matt.  26:  22, 
Mark  14  :  19,  they  began  to  ask  Je- 
sus, one  by  one,  Lord,  is  it  I  ? 

2.3.  Leaning  on  Jesus'  bosom.  As 
the  disciples,  together  with  Jesus, 
were  recUning  at  the  meal  (see  Matt. 
26  :  7),  the  one  who  was  next  to  Je- 
sus would  be  reclining  near  his  bosom. 
II  One  of  his  disciples.  This  was  John 
himself,  who  in  a  modest  way  sup- 
presses his  name.  ||  Whom  Jesus 
loved  ;  to  whom  Jesus  was  peculiarly 
attached. 

25.  Lying  on  Jesus'  breast.  Such 
was  his  position,  that,  by  a  slight  turn- 
ing of  the  head,  he  could  in  a  very 
private  manner,  by  a  mere  whisper, 
speak  to  Jesus.  It  was,  doubtless,  in 
this  private  way,  that  the  question 
was  put  to  Jesus  and  an  answer  given 
by  him  to  John.  The  other  disciples 
did  not  hear  the  answer. 

26.  A  sop ;  a  morsel,  that  is,  of 
the  bread.  ||  Dipped  it.  It  was  the 
practice  at  the  paschal  supper,  for  the 
head  of  the  family,  after  having  bro- 
ken the  bread  into  pieces,  to  dip  it 
with  the  fingers  into  the  dish  con- 
taining the  broth  of  the  lamb,  and 
to  give  a  bit  of  bread  to  each  per- 
son present.  Judas's  turn  to  receive 
the  usual  portion  was  probably  the 
next  one  ;  or  the  giving  of  the  mor- 
sel might  have  commenced  witli 
hiai  on  account  of  the  position  which 


26  Jesus  answered,  He  it  is 
to  whom  I  shall  give  a  sop, 
when  I  have  dipped  it.  And 
when  he  had  dipped  the  sop,  he 
gave  it  to  Judas  Iscariot  the  soti 
of  Simon. 

27  And  after  the  sop  Satan 
entered  into  him.  Then  said 
Jesus  unto  him.  That  thou  doest, 
do  quickly. 

28  Now  no  man  at  the  table 
knew  for  what  intent  he  spake 
this  unto  him. 

29  For  some  of  them  thought, 
because  Judas  had  the  bag,  that 


he  occupied  at  the  table.  While 
the  giving  of  the  morsel  would  show 
to  John  which  one  of  the  company 
was  the  traitor,  the  other  disciples 
would  not  discover  beforehand  who  it 
was  that  was  about  to  commit  the 
foul  deed,  as  Jesus  did  not  depart 
from  the  ordinary  course  of  proceed- 
ing in  distributing  the  bread.  Thus 
Jesus  exercised  the  utmost  kindness 
throughout  this  trying  scene. 

27.  Satan  entered  into  him.  A  way 
of  expressing  the  thought,  that  Satan 
instigated  him  ;  and  that  his  heart 
now  became  emboldened  to  consum- 
mate his  treachery.     Compare  v.  2. 

28.  Ao  man  at  the  table  kneio,  &c. 
John  himself  knew  ;  but  as  he  was 
the  writer  of  this  account,  he  spoke 
only  of  the  others.  They  did  not  hear 
what  Jesus  had  told  John,  nor  had 
John  an  opportunity,  nor  probably  an 
inclination,  to  make  known  the  trai- 
tor's name.  It  would  be,  alas  !  suffi- 
ciently soon  revealed.  Judas  knew 
what  Jesus  meant;  and  it  was,  per 
haps,  just  before  the  Saviour's  remark 
in  v.  27,  that  Judas  put  the  inquiry, 
Is  it  I  ?  See  Matt.  26  :  2.5.  Judas 
might  have  been  near  to  Jesus,  and 
have  received  the  Saviour's  answer 
without  its  being  heard  by  the  others. 
Perceiving  that  Jesus  knew  what  he 
had  done,  and  what  was  about  to 
take  place,  he  instantly  withdrew. 

29.  Judas  had   the  bag.      See   on 


234 


JOHN. 


Jesus  had  said  unto  him,  Buy 
those  things  that  we  have  need 
of  against  the  feast ;  or,  that  he 
should  give  something  to  the 
poor. 

30  He  then,  having  received 
the  sop,  went  immediately  out : 
and  it  was  night. 

31  Therefore,  when  he  was 
gone  out,  Jesus  said,  Now  is  the 
Son  of  man  glorified,  and  God 
is  glorified  in  him. 

32  If  God    be    glorified    in 


12  :  6.  II  Against  the  feast ;  for  the 
festival  which  was  just  commencing, 
and  would  continue  seven  days  from 
the  next  evening. 

31.  Mow  is  the  Son  of  man  glorified. 
Jesus  knew  that  his  death  was  just  at 
hand  ;  and  though  to  human  view  an 
ignominious  death,  yet  it  would  issue 

greatly  to  the  glory  of  himself  and  of 
is  Father.  It  would  be  followed  by 
a  triumphant  rising  from  the  dead, 
by  an  ascension  to  the  right  hand  of 
God,  and  by  the  extension  and  preva- 
lence of  his  religion.  Thus  Jesus,  by 
means  of  death,  would  be  rendered 
illustrious.  ||  God  is  glorified.  The 
wisdom,  and  benevolence,  and  power 
of  God,  would  become  conspicuous  by 
the  events  which  would  follow  the 
death  of  Jesus,  and  by  that  death  as 
procuring  pardon  and  eternal  life  for 
men.     ||  In  him;  by  means  of  him. 

32.  Glorify  him  in  himself ;  make 
Christ  himself  glorious,  as  the  agent 
in  establishing  the  scheme  of  redemp- 
tion, by  elevating  him  to  the  dignity 
and  happiness  which  would  follow  his 
ascension  to  heaven.  Compare  Phil. 
2:8—11. 

33.  Little  children.  A  phrase  ex- 
pressing endearment,  equivalent  to 
my  dearest  friends ,  my  beloved.  \\  Ye 
shall  seek  me  ;  ye  will  anxiously  de- 
sire my  presence  and  aid.  |j  So  now 
I  say  to  you.  Jesus  intended  to  con- 
vey to  his  disciples  the  thought  that 
he  was  about  to  be  removed  from 
them  by  death.     The  remark  which 


him,  God  shall  also  glotify  him 
in  himself,  and  shall  straight- 
way glorify  him. 

33  Little  children,  yet  a  little 
while  I  am  with  you.  Ye  shall 
seek  me;  and,  as  I  said  unto 
the  Jews,  Whither  I  go,  ye 
cannot  come,  so  now  I  say  to 
you. 

34  A  new  commandment  I 
give  unto  you.  That  ye  love  one 
another  ;  as  I  have  loved  you, 
that  ye  also  love  one  another. 

he  repeated  to  them,  he  had  formerly 
(8 :  21)  made  to  the  Jews.  It  was 
used,  however,  here  in  a  somewhat 
different  sense.  He  meant,  that  the 
disciples  could  not  yet  follow  him,  as 
it  was  proper  that  they  should  still 
remain  on  earth  in  order  to  effect  his 
merciful  designs.  Compare  14:  3. 
The  Jews  to  whom  he  had  before 
made  this  remark,  could  not  go  where 
he  would  be,  on  account  of  their  sin- 
ful character.  But  these  disciples 
Jesus  acknowledged  as  his  beloved 
followers,  whom  he  would,  in  due 
time,  receive  to  himself 

34.  A  new  commandment  I  give 
unto  yo2i.  This  injunction  of  ardent 
mutual  love  had  respect  to  the  disci- 
ples as  the  followers  of  Jesus,  sepa- 
rate both  from  the  Gentiles  and  from 
the  great  body  of  the  Jews.  It  was  a 
Christian  injunction,  having  respect 
to  the  new  religion  ;  an  injunction, 
not  particularly  made  before,  though 
the  principle  from  which  it  would 
grow  had  existed  before.  It  was  ad- 
ditional to  all  the  obligations  hereto- 
fore imposed,  and  was  designed  for 
cherishing  mutual  Christian  love.  It 
was  neic,  then,  as  pertaining  to  a, new 
community  and  to  relations  which 
did  not  exist  before  the  coming  of 
Christ.  The  occasion  for  its  being 
enforced  had  but  recently  arisen,  for 
it  was  only  of  late  that  the  new  re- 
ligion had  been  introduced.  This 
command  had  special  respect,  also, 
to   the   apostles,    and   was    specially 


CHAPTER  XIII. 


235 


35  By  this  shall  all  men  know 
that  ye  are  my  disciples,  if  ye 
have  love  one  to  another. 

36  Simon  Peter  said  unto 
him,  Lord,  whither  goest  thou? 
Jesus  answered  him,  Whither  I 
go,  thou  canst  not  follow  me 
now ;  but  thou  shalt  follow  me 
afterward. 


needed  by  them.  They  had  been 
cherishing  ambitious  views  respect- 
ing the  chief  offices  in  the  new  king- 
dom. Jesus  had  repeatedly  corrected 
this  spirit,  and  enjoined  on  them  hu- 
mility and  mutual  service ;  he  had 
also  just  given  an  example  of  lowli- 
ness and  love  in  washing  their  feet. 
Now  he  again  commands,  that,  banish- 
ing ambition,  or  the  desire  to  rise  one 
above  another,  they  should  cherish 
mutual  love  as  a  distinguishing  trait 
of  his  disciples.  To  them  as  his  apos- 
tles, it  was  a  new  commandment,  su- 
peradded to  all  the  injunctions  in 
the  Old  Testament  respecting  mutual 
love.  At  the  same  time,  it  was  a 
command  which  in  its  spirit  would 
embrace  all  the  followers  of  Christ, 
as  such.  II  Jls  I  have  loved  you,  &c. 
Jesus  proposed  his  own  example  as  a 
rule  and  an  encouragement.  The 
mutual  affection  of  his  apostles  and 
of  all  his  followers,  ought  to  be  like 
his  for  them,  making  them  deeply 
interested  in  one  another's  welfare, 
and  willing  to  endure  personal  priva- 
tions of  any  kind,  and  to  any  extent, 
for  the  sake  of  others.  Compare  15 : 
12,13. 

35.  By  this  shall  all  men  know  that 
ye  are  my  disciples,  &c.  Mutual 
love  peculiarly  characterized  the  early 
Christians.  It  was  a  common  ex- 
pression among  the  heathen  —  '*  See 
how  these  Christians  love  one  anoth- 
er, and  how  they  are  ready  to  die  for 
each  other  !  "  A  heathen  writer,  in 
a  scoffing  manner,  remarked  of  Chris- 
tians, *•  Their  lawgiver  persuaded 
them  that  they  are  all  brethren." 
Another  said, ''  They  love  each  other 
even  before  t'ley  are  acquainted." 


37  Peter  said  unto  him.  Lord, 
why  cannot  I  follow  thee  now  ? 
I  will  lay  down  ray  life  for  thy 
sake. 

38  Jesus  answered  him.  Wilt 
thou  lay  down  thy  life  for  my 
sake?  Verily,  verily,  I  say  unto 
thee.  The  cock  shall  not  crow, 
till  thou  hast  denied  me  thrice. 


36.  Whither  goest  thou  ?  As  Jesua 
had  not  expressly  said  that  he  was 
about  to  die,  the  disciples  did  not 
thoroughly  apprehend  his  meaning. 
They  thought  of  his  being  removed 
from  them  in  some  way,  but  exactly 
what  he  meant  they  knew  not. 

37.  /  toill  lay  down  m,y  life.  Peter 
supposed  that  Jesus  was  anticipating 
danger,  but  that,  by  the  exertions  of 
his  disciples,  he  might  be  rescued 
from  the  danger.  With  his  charac- 
teristic ardor,  he  generously,  though 
ignorantly,  offered  to  undergo  any 
trouble  rather  than  to  be  separated 
from  his  Master,  or  than  to  see  his 
Master  violently  treated.  Compare 
Matt.  26  :  33.     Luke  22  :  33. 

38.  The  cock  shall  not  crow,  &c. 
Compare  Matt.  26  :  34. 

CHAPTER  XIV. 

The  closing  remarks  of  the  prece- 
ding chapter  (vs.  31 — 38)  naturally 
excited  gloom  among  the  disciples. 
Jesus  proceeded  to  present  to  them 
such  consoling  and  encouraging 
thoughts  as  their  circumstances  re- 
quired. In  a  very  few  hours,  he  was 
to  be  taken,  and  condemned,  and  cru- 
cified. They  would  need  consolation  j 
and  more  appropriate  promises  and 
cautions  could  not  be  made  than  are 
found  in  this  chapter  and  the  two  fol- 
lowing ones.  He  encouraged  them 
to  place  unwavering  and  unlimited 
confidence  in  him ;  gave  them  assur- 
ances of  bliss  in  heaven,  of  answers 
to  their  prayers,  of  the  Holy  Spirit's 
aid,  of  success  in  their  labors,  of  his 
spiritual  presence  with  them,  and  of 
his  (Tener  il  blessinor. 


236 


JOHN. 


CHAPTER   XIV. 

LET  not  your  heart  be  trou- 
bled :  ye  believe  in  God,  be- 
lieve also  in  me. 

2  In  my  Father's  house  are 
many  mansions :  if  it  loere  not 
so,  I  w^ould  have  told  you.  I  go 
to  prepare  a  place  for  you. 

3  And  if  I  go  and  prepare  a 
place  for  you,  I  will  come  again 
and  receive  you  unto  myself; 
that  where  I  am,  there  ye  may 
be  also. 

4  And  whither  I  go  ye  know, 
and  the  way  ye  know. 


1.  Ye  believe  in  God;  or,  believe  ye 
in  God.  The  idea  expressed  by  the 
word  believe  is  that  of  trusting,  and 
the  Saviour's  thought  may  thus  be 
conveyed  —  Trust  in  God,  trust  also  in 
me. 

2.  My  Father's  house;  that  is, 
heaven.  God  is  here  represented  as 
occupying  a  spacious  palace,  with 
ample  accommodations  for  his  friends. 
II  Mansions  ;  apartments. 

3.  /  will  come  agaiii  ;  namely,  at 
the  termination  of  their  labors  on 
earth. 

4.  Whither  I  go.  The  Saviour  was 
going  to  heaven,  to  his  Father.  |1  The 
way  ;  the  course  to  be  pursued,  in  or- 
der to  arrive  at  heaven.  Life  is  a 
journey  :  the  path  of  holy  love  and 
obedience  to  Christ,  conducts  to 
heaven. 

5.  Whither  thou  goest.  Thomas 
did  not  understand  the  remark  of  Je- 
sus ;  he  thought  that  his  Master  was 
about  to  retire  to  some  place  on 
earth. 

6.  Jesus  spoke  again  of  going,  not 
to  some  place  of  security  on  earth, 
but  to  the  Father,  in  heaven,  and 
briefly  explained  to  Thomas  how  one 
could  arrive  at  heaven.  I  am  the  icay  ; 
that  is,  to  the  Father.  As  a  road  con- 
ducts a  person  to  a  particular  place, 
so,  by  means  of  me,  a  person  can  go 
to  God  —  I  am  the  medium  of  access 
to  God.  It  is  by  being  my  disciples, 
and    obeying    my   instructions,   that 


5  Thomas  saith  unto  him, 
Lord,  we  know  not  whither  thou 
goest;  and  how  can  we  know 
the  way  ? 

6  Jesus  saith  unto  him,  I  am 
the  way,  and  the  truth,  and  the 
life :  no  man  cometh  unto  the 
Father,  but  by  me. 

7  If  ye  had  known  me,  ye 
should  have  known  my  Father 
also :  and  from  henceforth  ye 
know  him,  and  have  seen  him. 

8  Philip  saith  unto  him,  Lord, 
show  us  the  Father,  and  it  suf- 
ficeth  us. 


men  can  attain  to  heaven.  ||  The 
truth;  that  is,  I  am  the  author  of 
those  true  doctrines  which  rightly  ex- 
hibit the  plan  of  God  for  the  salvation 
of  men  ;  through  me,  as  the  teacher 
from  God,  is  communicated  the  truth, 
obedience  to  which  leads  to  heaven. 
II  The  life  ;  the  giver  of  spiritual  life 
to  the  souls  of  men.  Not  only  must 
the  path  to  heaven  be  opened  by  the 
Mediator,  but,  in  order  to  walk  in 
that  path,  men  jnust  be  taught  the 
truth  respecting  God  and  heaven,  and 
must  become  spiritually  alive  to  God. 
It  is  through  Jesus  that  spiritual  life 
is  imparted  to  the  souls  of  men,  so 
that  they  obey  God,  and  walk  in  the 
way  of  holiness  to  heaven.  See  6 : 
35,  48,  50,  51,  57. 

Let  us  INQUIRE,  1.  Do  we  trust  in 
Christ  as  our  mediator  .'' 

2.  Do  we  heartily  receive  his  in- 
structions, as  our  great  Teacher  .'' 

3.  Do  we  possess  spiritual  life,  so 
as  to  be  obedient  to  his  instructions  ^ 

7.  Ye  sliould  have  known  my  Father 
also.  Between  the  Father  and  Christ 
there  was  a  most  intimate  union,  so 
that  a  knowledge  of  tlie  one  was  also 
a  knowledge  of  the  other.  Compare 
5  :  19,  23.  II  Have  seen  him  ;  are  ac- 
quainted with  him  ;  have  a  knowl- 
edge of  God  himself,  by  having  an 
acquaintance  with  me. 

8.  Lord-  shoio  us  the  Father.     Pliii- 


CHAPTER  XIV. 


Qii7 


9  Jesus  saith  unto  hira,  Have 
I  been  so  long  time  with  you, 
and  yet  hast  thou  not  known  me, 
Philip?  he  that  hath  seen  me, 
hath  seen  the  Father ;  and  how 
sayest  thou  the?i,  Show  us  the 
Father? 

10  Belie  vest  thou  not  that  I 
am  in  the  Father,  and  the  Fa- 
ther in  me  ?  the  words  that  I 
speak  unto  you,  I  speak  not  of 
myself :  but  the  Father,  that 
dwelleth  in  me,  he  doeth  the 
works. 


ip,  in  a  childlike  manner,  not  consid- 
ering the  spiritual,  invisible  nature  of 
the  Father,  wished  to  see  him  with 
his  bodily  eyes. 

9.  He  that  hath  seen  me  hath  seen 
the  Father.  So  intimate  was  the 
union  of  Christ  with  the  Father,  that 
he  was  a  perfect  representative  of 
him.     Compare  Heb.  1 :  3. 

10.  /  am  in  the  Father,  Sec.  A 
more  direct  way  of  expressing  inti- 
mate union  between  the  Father  and 
Ciirist.  II  The  words ;  the  instruc- 
tions. II  J^ot  of  myself;  not  by  my 
own  authority,  independently  of  the 
Father.  ||  The  tnorks.  This  term  has 
respect  here  to  all  the  actions  of  Je- 
sus, his  teaching,  his  performing  of 
miracles,  and  his  labors  in  general  for 
the  salvation  of  men.  In  his  whole 
course  of  action,  Iiis  teaching,  as  well 
as  his  miracles,  there  was  a  manifesta- 
tion of  God's  presence  and  power. 

11.  Believe  me  ;  believe  my  decla- 
rations. II  For  the  verij  toorks'  sake. 
If  the  declarations  of  Jesus  were  not 
sufficient  to  secure  a  full  assent,  yet 
his  deeds,  the  actions  of  his  whole 
life,  would  warrant  and  demand  their 
confidence  in  him.  Those  deeds 
proved  Christ  to  be  what  he  declared 
he  was,  one  in  whom  God  dwelt,  and 
by  whom  God  was  manifesting  him- 
self among  men. 

12.  To  encourage  their  confidence 
in  him,  Jesus  assured  his  disciples 
that  distinguished  honor  would  be 
bestowed  on  those  w!io  should  adhere 


1 1  Believe  me  that  I  am  in 
the  Father,  and  the  Father  in 
me :  or  else  believe  me  for  the 
very  works'  sake. 

12  Verily,  verily,  I  say  unto 
you,  He  that  believeth  on  me, 
the  works  that  I  do  shall  he  do 
also ;  and  greater  works  than 
these  shall  he  do  ;  because  I  go 
unto  my  Father. 

13  And  whatsoever  ye  shall 
ask  in  my  name,  that  will  I  do, 
that  the  Father  may  be  glorified 
in  the  Son. 


to  him  with  unwavering  faith.  The 
works  that  I  do ;  a  course  of  action 
similar  to  that  in  which  I  am  en- 
gaged, having  for  its  object  the  salva- 
tion of  men.  ||  Greater  works.  The 
results  which  would  flow  from  the 
labors  of  his  disciples  would  be  great- 
er and  more  striking  than  those  which 
he  himself  had  produced.  They 
would  be  signally  blessed  in  carry- 
ing forward  the  work  which  he  had 
commenced,  and  the  visible  fruits  of 
their  labors  would  be  greater  and 
more  numerous.  He  laid  the  founda- 
tion ;  they  were  to  erect  the  super- 
structure. II  Because  I  go  unto  my 
Father.  After  Jesus  should  have  gone 
to  the  Father,  the  Holy  Spirit  would 
be  sent  forth,  and,  by  his  influences 
on  the  souls  of  men,  the  labors  of  the 
apostles,  and ofother  believers  in  Jesus, 
would  become  eminently  successful. 
The  triumph  of  his  cause  was,  for  the 
present,  deferred.  It  would  be  more 
appropriate  to  that  period  when  Jesus 
should  be  elevated  to  his  glorious  dis- 
tinction as  Head  over  all  things.  See 
Mark  16  :  19.  Eph.  1  :  2-2. 

13.  In  my  name ;  as  my  apostles, 
acknowledging  my  authority,  and  la- 
boring to  advance  my  cause.  What- 
ever would  be  necessary  to  the  apos- 
tles, in  the  discharge  of  their  work, 
they  were  encouraged  to  expect  in 
answer  to  prayer.  ||  Glorified  in  the 
Son;  by  means  of  the  Son.  Tlie 
cause  of  Christ  was  indissohibly  con- 
nected witli  the  glory  of  God.     Noth- 


233 


JOHN. 


14  If  ye  shall  ask  any  thing 
in  my  name,  I  will  do  it. 

15  If  ye  love  me,  keep  my 
commandments : 

16  And  I  will  pray  the  Fa- 
ther, and  he  shall  give  you  an- 
other Comforter,  that  he  may 
abide  with  you  forever ; 

17  Even  the  Spirit  of  truth; 
whom  the  world  cannot  receive, 
because  it  seeth  him  not,  neither 
knoweth  him :  but  ye  know  him ; 
for  he  dwelleth  with  you,  and 
shall  be  in  you. 

ing,  therefore,  ne.cessary  for  the  per- 
formance of  their  work,  would  be 
withholden  from  the  apostles. 

14.  Any  thing.  The  Saviour  had 
reference,  clearly,  to  amj  thing  that 
was  necessary  for  the  successful  pros- 
ecution of  their  work.  He  repeated 
the  assurance  contained  in  the  pre- 
ceding verse,  so  as  to  excite  unwa- 
vering confidence  in  his  faithfulness. 

16.  Comforter.  The  office  of  him 
who  is  here  called  a  Comforter  includ- 
ed instruction  and  guidance  respecting 
Christian  truth,  as  well  as  consolation. 
Compare  v.  26  and  16:  13,  14.  He 
was  to  be  a  Helper  to  them  in  a  most 
extensive  sense,  as  Christ  had  been. 
\\Jlbide  with  you  forever.  Christ's  abid- 
ing with  his  followers  was  a  tempora- 
ry one.  That  of  the  Holy  Spirit  was 
to  be  permanent ;  he  would  never 
leave  them. 

17.  The  Spirit  of  truth;  the  Spir- 
it who  should  make  known  divine 
truth.  II  Sceth  him.  not,  neither  knoic- 
cth  him;  does  not  rightly  conceive  of 
him,  nor  of  his  designs,  and  therefore 
does  not  cordi^ly  welcome  him.  ||  Ye 
know  him  ;  ye  know  his  designs,  and 
are  rightly  disposed  towards  him. 
The  word  know  in  the  Bible  frequent- 
ly contains  the  additional  idea  of  ap- 
prohation  and  love.  \\  Shall  be  in  you  ; 
as  a  teacher  and  guide.  The  Spirit 
would  make  known  to  the  disciples 
the  divine  will,  and  so  influence  their 
hearts  that  they  would  cheerfully 
obey  it. 

J 8.     Comfortless  ;     like     orphans, 


18  1  will  not  leave  you 
comfortless :  I  will  come  to 
you. 

19  Yet  a  little  while,  and  the 
world  seeth  me  no  more  ;  but  ye 
see  me  :  because  I  live,  ye  shall 
live  also. 

20  At  that  day  ye  shall  know 
that  I  am  in  my  Father,  and  ye 
in  me,  and  I  in  you. 

21  He  that  hath  my  com- 
mandments, and  keepeth  them, 
he  it  is  that  loveth  me :  and  he 
that  loveth  me,  shall  be  loved  of 


friendless,  and  destitute  of  proper 
guidance.  |1  Come  to  you.  The  Sa- 
viour would  grant  them  his  spiritual 
presence,  though  in  body  he  would 
be  absent  from  them.  Compare  Matt. 
18:20. 

19.  Ye  see  me;  ye  shall  see  me. 
Our  Lord  referred  to  what  he  had 
just  mentioned,  namely,  his  spiritual 
presence  with  the  apostles.  They 
would  know  that  their  Master,  though 
unseen  by  mortal  eyes,  was  still  with 
them.  II  Hive  ;  I  live,  and  possess  a 
life-giving  and  life-sustaining  power. 
Compare  6  :  35,  50,  51.  ||  Ye  shall 
live  ;  your  spiritual  life  shall  be  sus- 
tained, and  you  shall  be  made  truly 
happy  here  and  hereafter.  Though 
I  am  to  depart  from  earth,  yet  my 
power  will  secure  to  you  whatever 
your  highest  happiness  requires. 

20.  M  that  day  ;  in  the  time  when 
1  am  removed  from  you,  as  to  bodily 
presence.  ||  Ye  shall  know  thai  I  am 
in  the  Father.  By  the  spiritual  strength 
and  bliss  which  you  will  then  re- 
ceive from  me,  you  will  be  fully  con- 
vinced that  I  am  intimately  united 
with  the  Father.  If  I  were  not  united 
with  the  Father,  I  could  not  bestow 
such  blessings.  ||  Ye  in  me,  and  I  in 
you;  between  you  and  me  there  is  an 
intimate  union,  I  cherishing  affection 
for  you,  and  communicating  to  you 
blessings,  and  you  receiving  those 
blessings  from  me. 

21.  Manifest  myself ;  spiritually.  1 
will  grant  a  sense  of  my  presence 
and  love. 


CHAPTER  XIV. 


^9 


my  Father,  and  I  will  love  him, 
and  will  manifest,  myself  to 
him. 

22  Judas  saith  unto  him, 
(not  Iscariot,)  Lord,  how  is 
it  that  thou  wilt  manifest  thy- 
self unto  us,  and  not  unto  the 
world  1 

23  Jesus  answered  and  said 
unto  him,  If  a  man  love  me,  he 
will  keep  my  words :  and  my 
Father  will  love  him,  and  we 
will  come  unto  him,  and  make 
our  abode  with  him. 

24  He  that  loveth  me  not, 
keepeth  not  my  sayings :  and 
the  word  which  ye  hear  is  not 
mine,  but  the  Father's  which 
sent  me. 

25  These  things  have  I  spo- 


22.  Judas  —  not  Iscariot.  See 
Luke  6 :  16. 

23.  Make  our  abode  loith  him. 
The  idea  is  the  same  as  is  sug- 
gested in  the  preceding  verse,  with 
the  additional  thought  of  a  continued 
enjoyment  of  God's  presence  and 
love.     Compare  Ps.  73  :  23—28. 

26.  In  my  name;  in  my  behalf, 
carrying  forward  my  cause.  ||  All 
things;  all  things  that  would  be 
necessary  for  the  performance  of  their 
work.  By  the  Spirit's  influences,  the 
apostles  were  to  be  imbued  with  full 
and  accurate  knowledge  of  the  Mes- 
siah's religion,  and  to  be  fully  quali- 
fied to  teach  and  to  maintain  it. 

27.  Peace  I  leave  rclth  you.  The 
word  used  among  the  Jews  corre- 
sponding to  peace  was  employed  in 
their  salutations  and  in  taking  leave 
of  friends  ;  thus,  Peace  he  to  you;  and, 
Go  in  peace.  It  answered,  when  used 
at  taking  leave,  to  our  word  fareicell, 
which,  when  understood  according  to 
its  etymology,  may  you  fare  well, 
is  equivalent  to  supplicating  a  bless- 
ing. The  Saviour,  then,  may  be  re- 
garded as  saying,  I  leave  you  a  fare- 


ken  unto  you,  being  i/et  present 
with  you. 

26  But  the  Comforter,  which 
is  the  Holy  Ghosjt,  whom  the 
Father  will  send  in  my  name, 
he  shall  teach  you  all  things, 
and  bring  all  things  to  your  re- 
membrance, whatsoever  I  have 
said  unto  you. 

27  Peace  I  leave  with  you, 
my  peace  I  give  unto  you :  not 
as  the  world  giveth,  give  I  unto 
you.  Let  not  your  heart  be 
troubled,  neither  let  it  be  afraid. 

28  Ye  have  heard  how  I  said 
unto  you,  I  go  away,  and  come 
again  unto  you.  If  ye  loved 
me,  ye  would  rejoice,  because  I 
said,  I  go  unto  the  Father :  for 
my  Father  is  greater  than  I. 


well,  a  blessing.  He  was  just  ready 
to  finish  his  earthly  course,  and  to  be 
separated  from  his  disciples,  whom  he 
had  so  tenderly  loved.  He  bade  them 
farewell.  But  not  as  friends  on  earth 
ordinarily  used  such  an  expression, 
would  he  now  use  it.  He  would  use  it 
in  all  its  fulness  of  meaning.  ||  My 
peace;  a  farewell,  a  benediction,  such 
as  it  is  suitable  for  me  to  give,  such 
as  no  one  else  can  give.  ||  JVot  as  the 
icorld  giveth.  Men  use  the  language 
of  blessing,  but  the  blessing  itself  is 
beyond  their  power.  Their  professed 
wishes  for  another's  good  are  power- 
less, and  sometimes  insincere.  Not 
so  with  the  Saviour's  benediction  on 
his  disciples. 

28.  Hoio  I  said  unto  you.  See  vs. 
2,  3.  II  If  ye  loved  me ;  that  is,  as 
truly  and  earnestly  as  ye  ought.  ||  My 
Father  is  greater  than  I.  The  Sa- 
viour here  viewed  himself  as  the 
ao-ent  or  servant  of  the  Father,  en- 
gaged in  a  commission  which  was 
now  about  being  completed.  When  his 
work  should  be  finished,  he  was  tore- 
turn  to  the  Father,  to  receive  signal 
honor  for  himself  (see  Mark  16  :  19), 


^40 


JOHN. 


29  And  now  I  have  told  you  be- 
fore it  come  to  pass,  that  when  it 
is  come  to  pass,  ye  might  believe. 

30  Hereafter  I  will  not  talk 
much  with  you  :  for  the  prince 
of  this  world  cometh,  and  hath 
nothing  in  me. 

31  But  that  the  world  may 

and  to  obtain  the  agency  of  the  Holy 
Spirit  for  carrying  into  effect  his 
merciful  designs.  A  true  and  en- 
lightened love  to  their  Master,  then, 
V(7ould  have  led  the  disciples  to  rejoice 
in  his  going  to  the  Father ;  for  such 
Vi^as  the  divine  plan,  and  the  success 
of  the  Saviour's  cause  required  it,  in 
order  that  the  Father  might  send  forth 
the  Spirit.  Compare  vs.  16,  26,  15: 
26.    16:7—15. 

29.  When  it  is  come  to  pass,  ye 
might  believe.  By  the  Saviour's  clear- 
ly predicting  that  he  w^as  about  to  go 
to  the  Father,  the  disciples  would  be 
convinced  that  the  termination  of  his 
life  did  not  happen  at  unawares.  But 
by  its  happening  in  accordance  with 
his  prediction,  they  would  perceive 
new  evidence  that  he  really  came 
from  God,  and  that  he  was  fully  ac- 
quainted with  the  plans  of  God. 

30 .  The  prince  of  this  icorld  ;  Satan , 
elsewhere  called  the  god  of  this  world 
(2  Cor.  4:4),  and  the  one  who  rules 
among  the  children  of  disobedience 
(Eph.  2 :  2),  that  is,  among  the  wick- 
ed. Compare  l2  :  31 .  ||  Cometh  ;  to 
assail  me,  and  to  defeat  my  righteous 
designs.  ||  Hath  nothing  in  me.  Sa- 
tan would  find  in  the  Saviour  nothing 
similar  to  himself.  The  expression 
here  employed  in  the  original  is  also 
significant  of  power,  and  may  convey 
the  idea,  He  has  no  power  against 
me,  he  will  not  prevail  against  me. 

31.  Even  so  I  do.  The  Saviour 
referred  to  what  was  just  before  him, 
namely,  his  being  seized  and  put  to 
death.  Such  an  event  was  embraced 
in  the  divine  plan,  and  in  the  charge 
which  Jesus  had  received  from  the 
Father ;  and  such  was  his  love  to  the 
Father,  and  such  his  acquiescence  in 
the    Father's    instructions,    that    he 


know  that  I  love  the  Father; 
and  as  the  Father  gave  me  com- 
mandment, even  so  I  do.  Arise, 
let  us  go  hence. 

CHAPTER  XV. 

T  AM  the  true  vine,  and  my 
-*-  Father  is  the  husbandman. 


would  promptly  go  forth  to  meet 
death  in  the  appointed  way.  Thus 
would  he  give  evidence  to  the  world 
of  his  love  to  the  Father,  and  of  his 
obedience  to  the  divine  will.  ||  jdrisc, 
let  us  go  hence.  The  conversation 
recorded  in  this  chapter,  was  held  at 
the  table  at  which  the  passover  sup- 
per and  the  newly-instituted  Lord's 
supper  had  been  taken.  Jesus  now 
proposed  that  all  should  arise  and  go 
forth  from  the  house.  It  would  seem, 
however,  from  the  three  following 
chapters,  that  the  Saviour  still  lin- 
gered with  his  disciples,  probably  in 
the  same  room.  Compare  18  :  1.  He 
had  still  much  affectionate  advice  to 
give  them  ;  and  the  short  time  which 
remained  before  his  being  betrayed, 
he  wished  to  employ  in  the  most 
profitable  manner.  The  company 
doubtless  arose  from  the  table,  and 
while  making  preparation  to  depart, 
Jesus  again  drew  their  attention  to 
himself,  and  protracted  their  stay  in 
the  house. 

Hint.  We  cannot  but  notice  the 
strong  attachment  of  Jesus  to  his  fol- 
lowers, his  deep  solicitude  for  their 
welfare,  and  the  ample  provision 
which  he  has  made  for  their  being 
guided  to  their  heavenly  home. 

CHAPTER  XV. 
1.  /  am  the  true  vine.  Jesus  and 
his  disciples  had  just  been  partaking 
of  the  fruit  of  the  vine.  See  Matt, 
26  :  27—29.  This  suggested  to  him 
a  topic  of  conversation.  He  availed 
himself  of  the  vine,  as  a  source  of  in- 
struction respecting  the  need  of  spir- 
itual union  to  himself,  in  order  that  a 
person  might  enjoy  true  bliss,  and  be 
profitable  in  the  service  of  God. 
Himself  he    represented    as    a    vine 


CHAPTER  XV, 


24u 


2  Every  branch  in  me  that 
Deareth  not  fruit,  he  taketh 
away  :  and  every  branch  that 
beareth  fruit,  he  purgeth  it,  that 
it  may  bring  forth  more  fruit. 

3  Novi^  ye  are  clean  through 
the  word  which  I  have  spoken 
unto  you. 

4  Abide  in  me,  and  I  in  you. 
As  the  branch  cannot  bear  fruit 
of  itself,  except  it  abide  in  the 
vine  ;  no  more  can  ye,  except 
ye  abide  in  me. 

5  I  am  the  vine,  ye  ai'e  the 
branches :  He  that  abideth  in 
me,  and  I  in  him,  the  same 
bringeth  forth  much  fruit :  for 
without  me  ye  can  do  nothing. 

6  If  a  man  abide  not  in  me, 
he  is  cast  forth  as  a  branch,  and 
is  withered;  and  men  gather 
them,  and  cast  them  into  the  fire, 
and  they  are  burned. 

7  If  ye  abide  in  me,  and  my 
words  abide  in  you,  ye  shall  ask 

indeed,  imparting  nourishment  and 
vigor  to  its  branches.  His  disciples 
he  represented  as  the  branches.  They 
must  adhere  to  him,  as  their  Lord, 
their  teacher,  their  guide.  Only  by 
this  adherence  to  him,  can  they  be 
spiritually  alive,  and  be  truly  profit- 
able. If  their  adherence  to  him  be 
merely  nominal,  not  real  and  vital, 
they  cannot  enjoy  the  benefits  which 
it  is  in  his  power  to  bestow. 

2.   Pwro-ei/i;  pruneth,  trimmeth. 

'^.  Ye  are  dean.  As  the  skil- 
ful vine-dresser  cleanses  the  thrifty 
branch,  that  is,  removes  from  it  the 
impediments  to  its  growth  and  fruit- 
fulness,  so  ye  are  morally  cleansed, 
and  rnay  be  compared  to  branches 
pruned  "and  fruitful.  ||  Through  the 
iDord ;  instruction  in  religious  truth. 

5.  Without  me ;  apart  from  me, 
II  Do  nothing ;  that  is,  in  promoting 
iny  cause, 

VOL.  II.  '21 


what  ye  will,  and  it  shall  be  done 
unto  you. 

8  Herein  is  my  Father  glori- 
fied, that  ye  bear  much  fruit ;  so 
shall  ye  be  my  disciples. 

9  As  the  Father  hath  loved 
me,  so  have  I  loved  you  :  con- 
tinue ye  in  my  love. 

10  If  ye  keep  my  command- 
ments, ye  shall  abide  in  my 
love ;  even  as  I  have  kept  my 
Father's  commandm.ents,  and 
abide  in  his  love. 

1 1  These  things  have  I  spo- 
ken unto  you,  that  my  joy  might 
remain  in  you,  and  that  your 
joy  might  be  full. 

12  This  is  my  commandment, 
That  ye  love  one  another,  as  I 
have  loved  you. 

13  Greater  love  hath  no  man 
than  this,  that  a  man  lay  down 
his  life  for  his  friends. 

14  Ye  are  my  friends,  if  ye 
do  whatsoever  I  command  you. 


7.  Ye  shall  ask  lohat  ye  will.  All 
the  necessary  endowments  for  the 
profitable  discharge  of  their  duty, 
the  disciples  would  certainly  receive 
in  answer  to  prayer,  if  they  ad- 
hered to  Christ  as  the  giver  of  spir- 
itual life. 

9.  Continue  ye  in  my  love.  The 
connection  shows  our  Lord's  meaning 
to  have  been.  Continue  to  hold  your 
place  in  my  affections  by  a  careful 
obedience  to  my  commands.  Live  in 
such  a  manner  that  I  m<T.y  qontinue 
to  love  you. 

11.  My  joy  might  remain  in.  you; 
the  joy  which  I  feel  in  respect  to  you 
might  be  abiding.  ||  Your  joy ;  the 
happiness  which  you  experience  from 
my  favor. 

12.  Love  one  another,  as  I  have 
loved  you  ;  sincerely  and  ardently,  so 
as  to  be  willing  even  to  die  for  on« 
another. 


24'2 


JOHN. 


15  Henceforth  I  call  you  not 
servants ;  for  the  servant  know- 
eth  not  what  his  lord  doeth:  but 
I  have  called  you  friends;  for 
all  things  that  I  have  heard  of 
my  Father,  I  have  made  knovi^n 
unto  you. 

16  Ye  have  not  chosen  me, 
but  I  have  chosen  you,  and  or- 
dained you,  that  ye  should  go 
and  bring  forth  fruit,  and  that 
your  fruit  should  remain :  that 
whatsoever  ye  shall  ask  of  the 
Father  in  my  name,  he  may  give 
it  you. 

17  These  things  I  command 
you,  that  ye  love  one  another. 

18  If  the  world  hate  you,  ye 
know  that  it  hated  me  before  it 
hated  you. 

19  If  ye  were  of  the  world, 
the  world  would  love  his  own ; 
but  because  ye  are  not  of  the 
world,  but  I  have  chosen  you 
out  of  the  world,  therefore  the 
world  hateth  you. 

15.  The  servant  knotoeth  not,  &c. 
The  servant  is  not  admitted  to  such 
affectionate  intercourse  with  his  mas- 
ter as  to  be  made  acquainted  with 
his  designs.  ||  Ml  things  that  I 
have  heard  of  my  Father ;  the  things 
which  I  have  been  commissioned  by 
my  Father  to  perform.  I  have 
given  you  information  concerning 
the  design  for  which  I  came  into  the 
world. 

16.  Ye  have  not  chosen  me;  it  is  not 
you  that  first  chose  me  as  your  Mas- 
ter, but  it  is  I  who  first  chose  you  to 
be  my  disciples.  1|  Ordained;  ap- 
pointed. II  Inm,yname;  as  my  dis- 
ciples, and  from  a  regard  to  my 
purposes.     Compare  14  :  13,  14. 

19.  His  oron  ;  that  which  belongs 
to  the  world,  that  which  is  like  the 
world. 

^0.    The  word  that  I  said  unto  you. 


20  Remember  the  word  that 
I  said  unto  you.  The  servant  is 
not  greater  than  his  lord.  If 
they  have  persecuted  me,  they 
will  also  persecute  you  :  if  they 
have  kept  my  saying,  they  will 
keep  yours  also. 

21  But  all  these  things  will 
they  do  unto  you  for  my  name's 
sake,  because  they  know  not 
him  that  sent  me. 

22  If  I  had  not  come  and 
spoken  unto  them,  they  had  not 
had  sin  :  but  now  they  have  no 
cloak  for  their  sin. 

23  He  that  hateth  me,  hateth 
my  Father  also. 

24  If  I  had  not  done  among 
them  the  works  which  none  oth- 
er man  did,  they  had  not  had 
sin  :  but  now  have  they  both 
seen,  and  hated  both  me  and  my 
Father. 

25  But  this  Cometh  to  pass, 
that  the  word  might  be  fulfil- 
led   that    is    written   in    their 


See  13:  16.     Compare  Matt.  10:  24. 

21.  Know.     See  on  14  :  17. 

22.  They  had  not  had  sin  ;  that  is, 
comparatively  speaking.  So  greatly 
is  their  guilt  increased  by  their  rejec- 
tion of  me,  that,  had  they  never  heard 
of  me,  they  would  have  been  com- 
paratively free  from  guilt.  Guilt  is 
proportioned,  of  course,  to  the  advan- 
tages possessed  and  abused.  Com- 
pare Luke  12 :  48.  H  JVo  cloak  ;  no 
adequate  excuse. 

23.  He  that  hateth  me,  hateth  my 
Father  also.  Hence,  how  great  and 
inexcusable  is  the  guilt  of  rejecting 
Jesus  Christ ! 

25.  But  this  Cometh  to  pass,  that  the 
word  might  be  fulfilled,  &c.  The  ha- 
tred which  was  cherished  against  Je- 
sus was  remarkably  coincident  with  a 
passage  in  the  Jewish  Scriptures ; 
and  that  passage  miglit  be  considered 


CHAPTER  XVI. 


24(^ 


aw,   They  hated  lue  without  a 
cause. 

2G  But  when  the  Comforter 
is  come,  whom  I  will  send  unto 
you  from  the  Father,  even  the 
Spirit  of  truth,  which  proceedeth 
from  the  Father,  he  shall  testify 
of  me. 


as  proved  true  in  the  conduct  of  the 
Jews  towards  Jesus.  A  pious  man 
of  former  times  had  reason  to  speak 
of  the  wicked  as  hating  him  without 
a  cause.  And  in  the  case  of  Jesus, 
tliis  language  was  abundantly  veri- 
fied. Such  coincidences  between  the 
language  of  the  Old  Testament  and 
events  in  the  life  of  Jesus,  whether 
the  passages  referred  to  were  direct 
prophecies  or  not,  would  natural- 
ly strike  the  mind  as  indicating 
the  providence  of  God  both  in  that 
language  and  in  those  events;  and 
thus  the  disciples  would  become  just- 
ly confirmed  in  the  belief  that  those 
events  occurred  according  to  a  divine 
plan,  and  that  Jesus,  in  respect  to 
whom  their  Scriptures  were  verified 
in  so  many  ways,  was  truly  the  One 
whom  the  Father  was  to  send.  ||  In 
their  law;  in  their  Scriptures.  Com- 
pare 10  :  34.     See  Ps.  109 :  3.    69  :  4. 

26.  He  skull  testify  of  me  ;  he  shall 
bear  witness  to  my  integrity.  Though 
i  ansi  rejected  by  my  adversaries,  yet 
the  Holy  Spirit  will  vindicate  me, 
and  bring  clearly  to  light  the  truth 
respecting  me. 

27-  Ye  also  shall  bear  witness  ;  that 
is,  to  my  integrity.  [j  Because  ye 
have  been  icith  me  from  the  beginning. 
Jesus  had  spoken  and  acted  without 
reserve  in  the  presence  of  his  apos- 
tles. Thus  they  were  qualified  by  in- 
Liniate  personal  acquaintance  to  bear 
witness  respecting  his  private  life,  as 
well  as  his  public  teaching.  The 
most  rigid  scrutiny  of  his  retired  mo- 
ments, as  well  as  of  his  public  life, 
would  end  most  honorably  to  himself. 
Even  Judas  was  compelled  to  ac- 
knowledge, I  have  betrayed  innocent 
blood.  See  Matt.  27:  4.  Compare 
Heb   7 :  m. 


27  And  ye  also  shall  bear 
witness,  because  ye  have  been 
with  me  from  the  beginning. 

CHAPTER   XVI. 

THESE  things  have  I  spoken 
unto   vou,   that   ve  should 


you, 
not  be  offended. 


ye 


Topics  for  Lvquiry.  1.  Are  we 
sensible  of  our  dependence  on  Christ  ^ 
and  are  we  cultivating  an  intimate 
intercourse  with  him .''   vs.  2,  5. 

2.  Are  we  bearing  much  fruit  for 
the  glory  of  God  .''  v.  8.  In  respect 
to  this  inquiry,  consider  what  is  the 
habitual  frame  of  your  mind,  at  home 
as  well  as  abroad,  during  the  week  as 
well  as  on  the  Sabbath,  in  the  ordina- 
ry pursuits  of  business  as  well  as  in 
acts  of  worship,  among  men  of  the 
world  as  well  as  among  the  professed 
followers  of  Christ  ;  what  are  you 
doing  for  the  salvation  of  men ;  what 
impression  are  you  making  on  others 
respecting  religion ;  what  efforts  are 
you  making  for  improvement  in  per- 
sonal piety. 

3.  Do  we  possess  a  special  love  for 
the  people  of  God  .''   v.  12. 

4.  Are  we  willing,  through  our 
love  to  Christ,  to  meet  the  frowns 
and  hatred  of  men  who  love  not  the 
Saviour .?   vs.  18,  19. 

How  consoling  is  the  reflection,  if 
we  are  enduring  hatred  on  account  of 
our  attachment  to  religion,  that,  in 
this  respect,  we  are  treated  as  our  Sa- 
viour was  I  vs.  18 — 20.  Nor  will  he 
permit  us  to  suffer  for  his  name  be- 
yond the  ability  which  he  will  grant 
us  to  endure  evils.  Compare  1  Cor. 
10  :  13. 

CHAPTER   XVI. 

1.  Offended;  induced  to  commit 
offence  by  departing  from  me.  Com- 
pare Matt.  13:  21.  The  Saviour  had 
predicted  his  own  death,  and  the  ha- 
tred to  v^hich  his  apostles  would  be 
exposed.  When,  then,  he  should  be 
removed  from  them,  and  they  should 
be  suffering  persecution,  they  ought 
not  to  feel  disappointed,  but  still  to 
hold  fast  their  attachment  to  him. 


244 


JOHN. 


2  They  shall  put  you  out  of 
the  synagogues :  yea,  the  time 
Cometh,  that  whosoever  killeth 
you,  will  think  that  he  doeth 
God  service. 

3  And  these  things  will  they 
do  unto  you,  because  they  have 
not  known  the  Father,  nor  me. 

4  But  these  things  have  I  told 
you,  that  when  the  time  shall 
come,  ye  may  remember  that  I  told 
you  of  them.  And  these  things 
I  said  not  unto  you  at  the  be- 
ginning, because  I  was  with  you. 

5  But  now  I  go  my  way  to 
him  that  sent  me,  and  none  of 
you  asketh  me.  Whither  goest 
thou? 

6  But  because  I  have  said 
these  things  unto  you,  sorrow 
hath  filled  your  heart. 

7  Nevertheless,  I  tell  you  the 

2.  Put  you  out  of  the  synagogues. 
See  on  9  :  22. 

3.  Known  the  Father.  See  on  14  : 
17. 

4.  Because  I  teas  with  you.  At  an 
early  period  of  the  disciples'  connec- 
tion with  Jesus,  there  w^as  no  need 
that  he  should  fully  disclose  the 
ticenes  of  trial  through  virhich  they 
were  to  pass.  It  was  more  appropri- 
ate to  that  period  that  they  should  re- 
joice iu  their  privileges,  and  should 
be  receiving  religious  instruction. 
Besides,  if  troubles  should  arise  while 
he  was  with  them,  he  could  person- 
ally advise  and  protect. 

5.  jsone  of  you  asketh  me,  Whither 
goest  thou  ?  At  an  early  part  of  this 
conversation,  Thomas  had  made  a 
remark  similar  to  the  inquiry  here 
stated.  See  14  :  5.  But  Jesus  was 
here  speaking  of  the  precise  moment 
then  passing. 

8.  Reprove  ;  convince,  jj  Of  sin, 
and  of  righteousness,  &c.  Our  Lord 
proceeded  immediately  to  explain 
thcsa  terms. 


truth :  It  is  expedient  for  you 
that  I  go  away :  for  if  I  go  not 
away,  the  Comforter  will  not 
come  unto  you  ;  but  if  I  depart, 
I  will  send  him  unto  you. 

8  And  when  he  is  come,  he 
will  reprove  the  world  of  sin, 
and  of  righteousness,  and  of 
judgment : 

9  Of  sin,  because  they  believe 
not  on  me ; 

10  Of  righteousness,  because 
I  go  to  my  Father,  and  ye  see 
me  no  more ; 

11  Of  judgment,  because  the 
prince  of  this  world  is  judged. 

12  I  have  yet  many  things  to 
say  unto  you,  but  ye  cannot  bear 
them  now. 

13  Howbeit,  when  he,  the 
Spirit  of  truth,  is  come,  he  will 
guide  you  into  all  truth :  for  he 


9.  Of  sin,  because  they  believe  not, 
&c.  The  Spirit  will  convince  my 
adversaries  that  they  have  sinned  in 
not  receiving  me  as  the  Messiah. 

10.  Of  righteousness  ;  of  my  inno- 
cence and  holiness.  The  Spirit  will 
convince  them  that  I  am  a  righteous 
person,  and  that  I  deserved  better 
treatment,  j]  Because  I  go  to  the  Fa- 
ther. I  am  going  to  the  Father  ;  I 
shall  be  seated  at  his  right  hand.  Mark 
16:  19.  He  will  give  glorious  suc- 
cess to  my  cause,  and  thus  furnish  a 
divine  attestation  to  my  righteous- 
ness. 

11.  OfjudgmeTit,  because  the  prince 
of  this  tcorld,  &c.  He  will  convince 
men  of  the  just  sentence  passed  on 
Satan ;  for  Satan's  efforts  will  be 
foiled,  and  he  will  be  perceived  to  be 
in  a  state  of  condemnation. 

12.  Ye  cannot  bear  them  now.  The 
apostles  still  needed  to  be  led  along 
gradually  to  those  more  elevated 
truths  which  would,  in  due  time,  be 
disclosed  to  them. 

13.  Into  all  truth;  all  the  truths  of 


CHAPTER   XVL 


245 


shall  not  speak  of  himself ;  but 
whatsoever  he  shall  hear,  that 
shall  he  speak  :  and  he  will  show 
you  things  to  come. 

14  He  shall  glorify  me  :  for 
he  shall  receive  of  mine,  and 
shall  show  it  unto  you. 

15  All  things  that  the  Father 
hath  are  mine  :  therefore  said  I, 
that  he  shall  take  of  mine,  and 
shall  show  it  unto  you. 

16  A  little  while,  and  ye 
shall  not  see  me :  and  again,  a 
little  while,  and  ye  shall  see  me, 
because  I  go  to  the  Father. 

17  Then  said  some  of  his  dis- 
ciples among  themselves.  What 
is  this  that  he  saith  unto  us,  A 
little  while,  and  ye  shall  not  see 
me :  and  again,  a  little  while, 
and  ye  shall  see  me  :  and,  Be- 
cause I  go  to  the  Father  1 

18  They  said  therefore.  What 
is  this  that  he  saith,  A  little 
while  ?  We  cannot  tell  what  he 
saith. 


the  gospel.  The  Spirit  was  to  unfold 
to  the  disciples  the  whole  truth  ;  they 
were  not  yet  in  a  condition  suitable 
for  receiving  it.  |j  He  shall  not  speak 
of  himself ;  that  is,  by  his  own  au- 
thority, as  independent  of  me  and  of 
the  Father.  1|  Whatsoever  he  shall 
hear  ;  that  is,  from  the  Father  ;  what 
he  shall  receive  in  order  to  communi- 
cate to  you.  Compare  15  :  15.  Thus 
there  would  be  a  perfect  harmony  be- 
tween the  instructions  which  Jesus 
had  given,  and  the  more  full  disclo- 
sures to  be  made  by  the  Spirit.  The 
Spirit  was  to  complete,  in  the  work 
of  instruction,  what  Jesus  had  com- 
menced. 

16.  Again  a  little  while,  and  ye 
shall  see  me.  Jesus  here  referred  to 
his  being  spiritually  with  his  disci- 
ples after  his  removal  from  the  earth, 
and  to  their  final  reception  to  himself 
21  ^ 


19  Now  Jesus  knew  that  they 
were  desirous  to  ask  him,  and 
said  unto  them.  Do  ye  inquire 
among  yourselves  of  that  I  said, 
A  little  while,  and  ye  shall  not 
see  me  :  and  again,  a  little 
while,  and  ye  shall  see  me  ? 

20  Verily,  verily,  I  say  unto 
you,  that  ye  shall  weep  and  la- 
ment, but  the  world  shall  re- 
joice :  and  ye  shall  be  sorrow- 
ful, but  your  sorrow  shall  be 
turned  unto  joy, 

21  A  woman  when  she  is  in 
travail  hath  sorrow,  because  her 
hour  is  come  :  but  as  soon  as 
she  is  delivered  of  the  child,  she 
remembereth  no  more  the  an- 
guish, for  joy  that  a  man  is  born 
into  the  world. 

22  And  ye  now  therefore  have 
sorrow  :  but  I  will  see  you  again, 
and  your  heart  shall  rejoice,  and 
your  joy  no  man  taketh  from 
you. 

23  And  in  that  day  ye  shall 


in  heaven.  See  14  :  18,  19,  2,  3. 
Though  years  would  elapse  before 
they  should  be  called  to  heaven,  yet, 
comparatively  speaking,  the  time 
would  be  "  a  little  while." 

18.  IVe  cannot  tell;  we  do  not  un 
derstand. 

21.  A  man  ;  a  human  being. 

22.  I  will  see  you  again.  This  Ian 
guage  would  be  applicable  to  the  Sa- 
viour's being  with  the  disciples  ou 
earth  after  his  resurrection  ;  but  his 
promise  was  only  partially  fulfilled  by 
that  period  of  intercourse  with  them. 
It-  was  his  spiritual  presence  that  was 
principally  intended,  since  he  inti- 
mates that  their  joy  would  not  be  in- 
terrupted. 

23.  In  that  day  ;  at  that  time  when, 
after  ray  removal  from  the  earth,  I 
shall  yet  manifest  myself  spiritual- 
ly to  you.     II  Ye   shall  ask  me  noth- 


246 


JOHN. 


ask  me  nothing.  Verily,  verily, 
I  say  unto  you,  Whatsoever  ye 
shall  ask.  the  Father  in  my  name, 
he  will  give  it  you. 

24  Hitherto  have  ye  asked 
nothing  in  my  name  :  ask,  and 
ye  shall  receive,  that  your  joy 
may  be  full. 

25  These  things  have  I 
spoken  unto  you  in  proverbs : 
but  the  time  cometh  when  I 
shall  no  more  speak  unto  you  in 
proverbs,  but  I  shall  show  you 
plainly  of  the  Father. 

26  At  that  day  ye  shall  ask  in 


ing.  At  that  time,  they  would 
liave  no  occasion  to  make  inqui- 
ries as  to  the  meaning  of  what  Je- 
sus had  just  told  them.  They  were 
now  in  perplexity,  not  understanding 
him,  and  they  wished  to  ask  him  a 
question  (v.  1 9) ;  but  hereafter,  when 
enjoying  his  spiritual  presence,  they 
would  not  have  occasion  to  make 
such  inquiries.  This  thought  led  the 
Saviour  to  repeat  his  encouragement 
respecting  answers  to  prayer,  and  to 
promise  again  that  all  their  necessi- 
ties should  be  supplied  in  answer  to 
prayer  in  his  name,  that  is,  prayer  of- 
fered by  them  as  his  disciples,  devoted 
to  his  interests,  and  acting  under  his 
autliorihj. 

24.  Hitherto  have  ye  asked  nothing 
in  my  name.  Hitherto  they  had  of- 
fered supplications,  not  specially  as 

follorcers  of  Jesus,  and  in  his  behalf, 
as  having  reference  to  his  glory ;  but 
hereafter  they  were  to  pray  in  behalf 
of  the  cause  of  Jesus ;  they  were  to 
come  to  the  Father  as  the  followers  of 
Jesus,  and  in  that  distinctive  capacity 
to  seek  for  blessings. 

25.  These  things  ;  those  things 
which  the  Saviour  had  communicated 
m  the  present  conversation.  ||  Prov- 
erbs. Proverbial  sayings  are  frequent- 
ly encompassed  with  obscurity,  so  that 
their  meaning  is  not  immediately  ob- 
vious.    Hence,  to  :<peali  in  proverbs 


my  name  :  and  I  say  not  unto 
you,  that  I  will  pray  the  Father 
for  you : 

27  For  the  Father  himself 
loveth  you,  because  ye  have 
loved  me,  and  have  believed  that 
I  came  out  from  God. 

28  I  came  forth  from  the  Fa- 
ther, and  am  come  into  the 
world  :  again,  I  leave  the  world, 
and  go  to  the  Father. 

29  His  disciples  said  unto 
him,  Lo,  now  speakest  thou 
plainly,  and  speakest  no  prov- 
erb. 


means  to  speak  somewhat  obscurely. 
The  disciples  did  not,  accordingly, 
during  this  conversation,  immediately 
perceive  the  meaning  of  the  Saviour. 
See  14:5,  8.  16:17.  ||  The  time 
cometh;  namely,  when  the  Spirit  of 
truth  should  be  sent.  (|  I  shall  speak, 
I,  by  the  agency  of  the  Spirit. 

20,  27.  Isay  not  unto  you  that  I  will 
pi-ay  the  Father  for  you  :  For  the  Fa- 
ther,  &c.  The  Saviour  wished  to 
give  his  disciples  a  very  strong  and 
encouraging  assurance  that  the  Father 
would  answer  their  prayers,  and  be- 
stow on  them  every  needed  good. 
Hence  he  declared  that  so  favorably 
inclined  towards  them  was  the  Fa- 
ther, so  ready  to  perceive  and  to  sup- 
ply their  wants,  that  there  would  be 
no  occasion  for  him,  the  Saviour,  to 
interpose  his  kind  offices  in  interced- 
ing for  them.  So  well  pleased  was 
the  Father  with  their  love  to  their 
Master,  and  with  their  confidence  in 
him,  as  having  come  from  God,  that 
he  needed  no  additional  inducement 
to  hear  and  answer  their  prayers. 
How  consoling  must  such  an  assur- 
ance have  been  to  the  timid,  despond- 
ing disciples !  With  what  strength 
must  the  remembrance  of  it  have 
nerved  them  after  the  descent  of  the 
Holy  Spirit,  and  their  becoming  fully 
qualified  for  their  liigh  and  holy 
work  I 


CHAPTER  XVII. 


247 


39  Now  are  we  sure  that  thou 
knowest  all  things,  and  needest 
not  that  any  man  should  ask 
thee  :  by  this  we  believe  that 
thou  earnest  forth  from  God. 

31  Jesus  answered  them,  Do 
ye  now  believe  ? 

32  Behold,  the  hour  cometh, 
yea,  is  now  come,  that  ye  shall 
be  scattered  every  man  to  his 
own,  and  shall  leave  me  alone  : 
and  yet  I  am  not  alone,  because 
the  Father  is  with  me. 

33  These  things  I  have  spoken 
unto  you,  that  in  me  ye  might 


30.  Thou  knowest  all  things.  The 
disciples  had  been  desirous  to  make 
an  inquiry  (vs.  17,  19)  ;  but  Jesus, 
without  waiting  for  them  to  propose 
it,  had  anticipated  them,  and  made 
such  explanations  as  appeared  to 
them  satisfactory.  Kis  knowledge  of 
their  desires  confirmed  their  belief  in 
him  :  another  proof,  in  addition  to 
what  they  had  already  received,  was 
now  furnished  them,  that  their  Mas- 
ter had  really  come  from  God,  and 
was  clothed  with  divine  authority. 

3'2.  To  his  own  :  to  his  own  abode. 
The  Saviour  referred  to  the  disciples' 
leaving  of  him  when  he  should  be 
seized  by  the  Jews,  and  to  their  retir- 
ing either  to  their  homes,  or  to  places 
of  temporary  accommodation  in  and 
around  Jerusalem. 

33.  In  me;  by  adhering  to  me  as 
your  Master.  ||  In  the  world  ;  by  the 
hostility  of  a  wicked  world  ;  from  the 
men  of  the  world. 

Remarks.  1.  Let  us  highly  prize 
the  influences  of  the  Holy  Spirit. 
To  the  apostles  the  Holy  Spirit  made 
special  revelations ;  to  all  men  his  in- 
fluences are  necessary  for  so  enlight- 
ening and  affecting  the  soul  as  to  se- 
cure salvation,  vs.  13 — 15.  Compare 
2  Cor.  4  :  6. 

2.  If  we  are  truly  followers  of 
Christ,  all  the  sorrows  through  which 
we  (irc  called  to  pass  will  have  u  hap- 


have  peace.  In  the  world  ye 
shall  have  tribulation,  but  be 
of  good  cheer  ;  I  have  overcome 
the  world. 

CHAPTER   XVII. 

THESE  words  spake  Jesus, 
and  lifted  up  his  eyes  to  heav- 
en, and  said,  Father,  the  hour  ia 
come ;  glorify  thy  Son,  that  thy 
Son  also  may  glorify  thee : 

2  As  thou  hast  given  him 
power  over  all  flesh,  that  he 
should  give  eternal  life  to  as 
many  as  thou  hast  given  him. 


py  issue,    v.  20.     Compare    Rom.  8 
28.    Rev.  7  :  14. 


CHAPTER  XVII. 

The  Saviour,  having  finished  his 
conversation  with  the  disciples,  of- 
fered a  most  affectionate  and  fervent 
prayer.  In  this  prayer,  he  briefly  no- 
ticed his  manner  of  performing  the 
work  which  had  been  committed  to 
him,  and  commended  his  disciples  to 
the  merciful  care  of  his  Father,  be- 
seeching also  divine  favor  for  those 
who,  in  subsequent  times,  should  be- 
lieve in  him. 

1.  The  hour  is  come;  the  hour  of 
my  departure  from  this  world.  ||  Glo- 
rify thy  Son ;  receive  thy  Son  to  the 
glorious  condition  in  heaven  which 
has  been  appointed  for  him.  Com- 
pare Mark  16:19.  Phil.  2:9— 11. 
II  That  thy  Son  also  may  glorify  thee. 
The  Father  would  be  greatly  honored 
by  the  extension  of  the  gospel,  and 
the  success  which  was  to  attend  it, 
when,  after  the  ascension  of  Jesus, 
the  Spirit  should  be  sent  into  the 
world. 

2.  All  flesh;  all  mankind.  It  waa 
in  behalf  of  human  beings  that  Jesu.s 
came  into  the  world,  and  to  him  per- 
tains dominion  over  the  human  race. 
II  To  as  many  as  thou  hast  given  him , 
to  those  who  have  been  specially  giv- 
en  to  Christ;  to  be  his  redeemed  peo 


us 


JOHN. 


3  Aud  this  is  life  eternal,  that 
they  might  know  thee  the  only 
true  God,  and  Jesus  Christ  whom 
thou  hast  sent. 

4  I  have  glorified  thee  on  the 
earth  :  I  have  finished  the  work 
which  thou  gavest  me  to  do. 

5  And  now,  O  Father,  glo- 
rify thou  me  with  thine  own  self, 
with  the  glory  which  I  had  with 
thee  before  the  world  was. 

6  I  have  manifested  thy  name 
unto  the  men  which  thou  gavest 
me  out  of  the  world  :  thine  they 
were,  and  thou  gavest  them  me ; 
and  they  have  kept  thy  word. 

7  Now  they  have  known  that 
all  things  whatsoever  thou  hast 
given  me  are  of  thee  : 

8  For  I  have  given  unto  them 

pie,  and  to  be  admitted  into  heaven. 
Compare  6  :  37,  39. 

3.  This  is  life  eternal,  that  they 
might  knoiD  thee.  Eternal  life  is  con- 
nected with  a  right  knowledge  of  J.he 
Father  —  a  knowledge  of  him  which 
not  only  recognizes  his  real  character 
and  designs,  but  which  is  also  accom- 
panied with  approbation  and  love. 
See  on  14  :  17.  H  The  only  true  God. 
Jehovah  is  thus  called  in  distinction 
from  all  false  gods.  ||  And  Jesus 
Christ,  ichoni  thou  hast  sent.  There 
is  no  true  system  of  religion  but  that 
of  Jesus  Christ.  Hence  a  knowledge 
of  Jesus  Christ  —  such  a  knowledge 
as  is  combined  with  love  to  him,  and 
with  obedience  to  him  —  conducts 
to  eternal  life.  Jesus  here  spoke  of 
himself  as  the  Messiah,  sent  forth  to 
become  the  Redeemer  of  men. 

4.  /  have  glorified  thee.  The  in- 
struction which  Jesus  gave  concern- 
ing the  character  of  God,  the  plan  of 
salvation,  and  the  divine  purposes  re- 
specting men,  was  highly  honorable 
to  God.  The  whole  course  of  Jesus 
bore  most  directly  and  happily  on  the 
glory  of  God.  ]|  /  have  finished  the 
work.     Jesus  was  so  near  the  close 


the  words  which  thou  gavest  me : 
and  they  have  received  them,  and 
have  known  surely  that  I  came 
out  from  thee,  and  they  have 
believed  that  thou  didst  send 
me. 

9  I  pray  for  them  :  I  pray  not 
for  the  world,  but  for  them  which 
thou  hast  given  me ;  for  they  are 
thine. 

10  And  all  mine  are  thine, 
and  thine  are  mine  ;  and  I  am 
glorified  in  them. 

11  And  now  I  am  no  more  in 
the  world,  but  these  are  in  the 
world,  and  I  come  to  thee.  Holy 
Father,  keep  through  thine  own 
name  those  whom  thou  hast  giv- 
en me,  that  they  may  be  one,  as 
we  are. 


of  life,  and  was  so  conscious  of  hold- 
ing himself  ready  for  the  remaining 
sufferings,  that  he  spoke  of  himself, 
by  anticipation,  as  having  performed 
all  his  work.  His  active  labors  were 
indeed  completed ;  all  that  remained 
was,  to  yield  himself  up  to  death. 

5.  iVith  thine  oxen  self;  in  thine 
own  presence.  [j  Before  the  tcorld 
toas.     Compare  1 :  1,2. 

6.  /  have  manifested  thy  name.  I 
have  made  thee  known.  ||  Unto  the 
men  tohich,  &c. ;  the  apostles.  ||  Thine 
they  xcere ;  by  thy  special  love  to 
them,  and  by  their  love  to  thee. 

8.  The  2cords  ichich  thou  gavest  me  ; 
the  instruction  which  I  was  commis- 
sioned to  impart.  Compare  7  :  10, 
17.    8 :  28. 

9.  I  pray  not  for  the  world.  The 
petitions  which  Jesus  was  offering  on 
this  occasion  were  particularly  for  his 
apostles.  On  other  occasions,  he 
prayed  also  for  the  ungodly.  See 
Luke  23  :  34.     Compare  Is.  53  :  12. 

10.  /  am  glorified  in  them.  They 
had  honored  Jesus  by  acknowledging 
and  obeying  him  as  their  Master. 

11.  Keep  through  thine  oicn  name, 
in   thine  own    name.     The  Savioui 


CHAPTER   XVII. 


240 


12  While  I  was  with  them  in 
the  world,  I  kept  them  in  thy 
name  :  those  that  thou  gavest  me 


prayed  that  his  disciples  might  be  pre- 
served in  the  knowledge  and  love  of 
God.  II  That  they  maij  be  one  ;  that 
they  may  be  united  together  in  the 
knowledge  and  love  of  thyself,  and  in 
the  support  of  thy  truth. 

12.  /  kept  them  in  thy  name;  I  pre- 
served them  in  the  knowledge  and 
love  of  thyself,  through  my  teaching 
and  care.  \\  The  son  of  perdition.  In 
the  scriptural  manner  of  speaking, 
this  phrase  means  a  person  worthy  of 
perditioji,  and  one  doomed  to  perdi- 
tion ;  one  whose  character  makes 
him  a  fit  subject  for  God's  special 
disapprobation,  and  who  is  there- 
fore doomed  to  be  lost.  Our  Lord 
here  referred  to  Judas  Iscariot, 
who  had  betrayed  him,  and  who  had 
been  known  to  himself  as  a  faithless 
follower,  whose  utter  destitution  of 
love  to  him,  and  whose  covetous  dis- 
position (compare  12:  4 — 6),  had  at 
length  issued  in  the  foul  act  of  be- 
traying his  Master,  and  who  was  soon 
about  to  designate  him  to  his  enemies 
by  a  kiss.  It  may  be  thought  that 
Jesus  here  acknowledged  Judas  as 
one  of  those  who  had  been  given  to 
him  by  the  Father,  and  to  whom  he 
was  to  give  eternal  life.  Compare  v. 
2.  But  a  comparison,  especially  in 
the  original,  of  the  manner  of  speak- 
ing in  this  passage  with  the  manner 
of  speaking  in  Luke  4:  26,  27,  shows 
that  our  Lord  did  not  here  acknowl- 
edge Judas  as  one  that  had  been  given 
to  him  by  the  Father.  In  the  passage 
of  Luke,  the  terms  in  the  original 
translated  save  and  saving  are  the 
same  as  are  here  translated  but.  And 
as,  in  the  passage  of  Luke,  an  obvi- 
ous distinction  is  made  between  the 
widows  in  Israel  and  the  widow  of 
Sidon,  not  belonging  to  Israel;  and 
between  the  lepers  in  Israel  and  Naa- 
man  a  Syrian  leper;  so  our  Lord's 
language  here  makes  a  distinction  be- 
tween those  who  hud  been  given  to  him 
and  the  son  of  perdition.     As  the  Si- 


I  have  kept,  and  none  of  them  is 
lost,  but  the  son  of  perdition;  that 
the  scripture  might  be  fulfilled. 


donian  widow  was  not  an  Israclitish 
widow,  and  as  the  Syrian  leper  was 
not  an  Israclitish  leper,  so  the  son  of 
perdition  was  not  one  of  those  who 
had  been  given  to  Christ.  The  real 
sense  of  this  clause  is  exhibited  by 
placing  the  emphasis  on  the  word 
them,  and  supplying  the  verb  to 
which  the  word  son  relates :  thus, 
Those  that  thou  gavest  me  I  have 
kept,  and  none  of  them  is  lost ;  but 
the  son  of  perdition  is  lost.  Com- 
pare also  18:  9.  ||  That  the  scripture 
might  be  fulfilled.  The  Scriptures 
had  foretold  that  the  Messiah  was  t:> 
suffer  and  to  die,  and  this  was  ful- 
filled by  the  traitorous  conduct  of 
Judas.  In  the  conduct  which  sealed 
his  doom,  Judas  was  not  actuated  by 
a  design  on  his  part  to  fulfil  the  Scrip- 
ture, but  by  a  malicious  disposition. 
The  voluntary  exercise  of  this  dispo- 
sition was  a  leading  means  by  which 
the  death  of  Christ  Avas  to  be  effected. 
Thus  the  conduct  of  Judas  was  in 
accordance  with  scriptural  predic 
tions,  and  resulted  in  giving  fulfil 
ment  to  those  predictions.  In  his 
conduct  there  was  also  a  verifying  of 
what  had  been  written  in  Ps.  41  :  9; 
so  that  his  conduct  might  well  be  re- 
garded as  a  filling  out  of  that  passage. 
The  conduct  of  Judas  is  not  liereby 
excused.  It  is  simply  declared  to  have 
been  in  accordance  with  what  had 
long  before  been  written  by  inspired 
men.  But  the  predicting  of  wicked- 
ness furnishes  no  apology  for  thai 
wickedness;  and  the  resemblance  be- 
tween criminal  conduct  at  one  time 
and  a  known  account  of  cnminul 
conduct  at  a  former  time,  so  far  Iro.n 
diminishing,  rather  heightens  the  guilt, 
of  a  transgressor.  The  continct  of 
Judas  was  not  only  wrong  in  itself, 
but  its  guilt  was  increased  by.  his 
knowledge  of  the  Scriptures,  which 
had  exposed  the  baseness  of  a  man 
that  had  violated  friendship  and  con- 
fidence. 


250 


JOHN. 


13  And  now  come  I  to  thee, 
and  these  things  I  speak  in  the 
world,  that  they  might  have  my 
joy  fulfilled  in  themselves. 

14  I  have  given  them  thy 
word;  and  the  world  hath  hated 
them,  because  they  are  not  of 
the  world,  even  as  I  am  not  of 
the  world. 

15  I  pray  not  that  thou 
shouldest  take  them  out  of  the 
world,  but  that  thou  shouldest 
keep  them  from  the  evil. . 

16  They  are  not  of  the  world, 
even  as  I  am  not  of  the  world. 

13.  In  tfie  world;  while  I  am  on 
earth.  1|  My  joy  ;  the  happiness  which 
they  have  received  from  me.  ||  Ful- 
jiiled;  rendered  complete.  During 
the  conversation  preceding  this  prayer, 
Jesus  had  given  such  assurances  to 
the  apostles  as  were  suited  to  deliver 
them  from  all  fear. 

15.  Front  the  evil;  either  the  evil 
one,  Satan,  or  from  evil  in  general. 

17.  Sanctify  them.  The  word  5anc- 
tify  signifies  not  only  to  make  holy, 
but  also  to  consecrate,  to  devote;  and 
sometimes  both  of  these  meanings 
seem  to  be  combined.  As  the  apos- 
tles had  been  called  out  from  the 
world  for  the  performance  of  peculiar 
and  holy  duties,  it  was  necessary  that 
they  should  be  holy  men  and  devoted 
to  those  duties.  ||  Through  thy  truth: 
thy  word,  &c.  The  instructions  which 
God  had  imparted  through  the  Sa- 
viour were  fitted  to  promote  the  holi- 
ness of  the  apostles,  and  consequently 
their  devotion  to  their  work. 

18.  Even  so  have  I  also  sent  them, 
&c.  The  fact  that  the  apostles  were 
going  forth  as  his  agents,  as  he  him- 
Belf  had  been  the  agent  of  the  Father, 
was  another  reason  why  the  Saviour 
desired  that  they  should  be  made 
truly  holy. 

19.  /  sanctify  myself.  The  Sa- 
viour spoke  of  himself  as  one  who 
was  separate  from  the  tcorld,  and  who 
\\'as  voluntarily  and  wholly  devoted  to 


17  Sanctify  them  through  thy 
truth :  thy  word  is  truth, 

18  As  thou  hast  sent  me  into 
the  world,  even  so  have  I  also 
sent  them  into  the  world. 

19  And  for  their  sakes  I  sanc- 
tify myself,  that  they  also  might 
be  sanctified  through  the  truth. 

20  Neither  pray  1  for  these 
alone ;  but  for  them  also  which 
shall  believe  on  me  through 
their  word : 

21  That  they  all  may  be  one,; 
as  thou,  Father,  aj-t  in  me,  and 
I  in  thee,  that  they  also  may  be 


God  for  the  work  of  redeeming  sin- 
ners. In  this  work  are  included  both 
his  devoting  himself  to  making  known 
the  will  of  God  and  his  devoting  him- 
self Zo  death  for  the  salvation  of  men. 
In  both  these  senses,  he  had  conse- 
crated himself  to  God  ;  he  had  occu- 
pied himself  in  teaching  the  will  of 
God,  and  he  was  holding  himself 
ready  to  suffer  death  on  the  cross. 
It  was  also  for  the  apostles''  sakes  that 
he  had  thus  consecrated  himself; 
both  for  their  salvation  and  for  fur- 
nishing them  an  example  in  the  oftice 
which  they  were  to  sustain.  ||  That 
they  might  he  sanctified  through  the 
truth;  that  they  might  be  made  holy 
and  devoted  to  God  in  the  work  to 
which  he  had  called  them. 

20.  But  for  them  also,  &c.  The 
Saviour  extended  his  view  through 
all  coming  time,  and  embraced  in  his 
intercession,  not  only  the  apostles, 
but  also  all  who  should  become  his 
followers. 

21.  May  he  one;  maybe  united  to- 
gether in  knowledge  and  love.  II  One 
in  us;  one  with  us.  Between  the 
Father  and  the  Son  there  is  a  com- 
plete union  in  respect  to  their  views 
and  feelings.  So  the  Saviour  desired 
that  all  his  followers  might  be  united 
as  to  their  views  and  affections,  being 
united  in  love  to  the  Father,  and  to 
the  Son,  and  to  one  another ;  and 
holding  fast  the  truths   which  were 


CHAPTER  XVII. 


251 


one  in  us :  that  the  world  may 
believe  that  thou  hast  sent  me. 

22  And  the  glory  which  thou 
gavest  me,  I  have  given  them ; 
I  hat  they  may  be  one,  even  as 
we  are  one ; 

23  I  in  them,  and  thou  in  me, 
that  they  may  be  made  perfect 
in  one ;  and  that  the  world  may 
know  that  thou  hast  sent  me, 
and  hast  loved  them  as  thou 
hast  loved  me. 

24  Father,  I  will  that  they 
also  whom  thou  hast  given  me 
be    with  me  where  I  am :    that 


loved  by  the  Father  and  the  Son. 
II  That  the  world  may  believe,  &c. 
The  affectionate  union  which  the  Sa- 
viour desired  among  his  followers, 
would  be  a  convincing  proof  of  the 
truth  of  his  religion  and  of  his  claim 
to  have  been  sent  from  God.  And 
such  has  been  the  effect.  The  ardent, 
mutual  love  of  real  Christians  has 
been  regarded  as  a  proof  of  the  truth 
and  power  of  their  religion.  Nothing 
else  has  power  to  produce  such  a 
union  of  hearts.  Notwithstanding 
the  diversities  of  opinion  on  various 
subjects  which  have  divided  Chris- 
tians, there  will,  where  there  is  true 
religion,  be  strong  mutual  affection. 
Love  to  Christ  is  a  common  bond,  a 
love  which  proves  itself  superior  to  all 
earthly  allurements.  Compare  13  :  35. 

2'<i.  And  the  glory  which  thou  gavest 
vie,  J  have  given  them;  that  is,  by 
promise.  I  have  given  to  them  a 
participation  in  the  glorious  state 
which  thou  hast  appointed  for  me. 
Compare  Luke  22  :  29,  30.  Matt.  19 : 
28.  Jesus  was  speaking  also  of  those 
who  should  become  his  followers. 
Hence  he  had  reference,  likewise,  to 
the  glorious  state  to  which  all  believ- 
ers will  be  received  in  heaven.  Com- 
pare Matt.  13 :  43.  II  That  they  may 
he  one  ;  that  is,  united  to  me,  as  the 
next  verse  expresses. 

23.  /  in  them;  that  I  may  be  in 
them,   that  between    them    and   me 


they  may  behold  my  glory  which 
thou  hast  given  me :  for  thou 
lovedst  me  before  the  foundation 
of  the  world. 

25  O  righteous  Father,  the 
world  hath  not  known  thee  :  but 
I  have  known  thee,  and  these 
have  known  that  thou  hast  sent 
me. 

26  And  I  have  declared  unto 
them  thy  name,  and  will  declare 
it:  that  the  love  wherewith  thou 
hast  loved  me,  may  be  in  them, 
and  I  in  them. 


there  may  be  a  complete  union  in 
mind  and  heart.  ^And  thou  in  me; 
that  is,  as  thou  art  in  me  j  as  between 
thee  and  me  there  is  a  complete  union 
of  sentiment  and  affection.  |j  Thai 
they  may  he  made  perfect  in  one  ;  that 
they  may  be  completely  united  to- 
gether, by  being  united  to  us. 

24.  /  will ;  1  desire.  Jesus,  hav 
ing  mentioned  that  he  had  purposed 
to  admit  his  followers  to  a  participa- 
tion of  the  glorious  state  which  await- 
ed him  in  heaven,  presented  it  as  a 
distinct  wish  of  his,  that  such  should 
be  the  case.  ||  Be  icith  me;  in  heav- 
en. II  Where  I  am;  where  I  shall  be. 
\\  My  glory;  the  glorious  condition  to 
which  I  shall  be  exalted.  ||  Before 
the  foundation  of  the  world.  Com- 
pare V.  5. 

26.  And  will  declare  it;  will  slill 
further  make  it  known  by  the  agency 
of  the  Holy  Spirit.  Compare  IG:  8 — 
14.  II  That  the  love  ichereicith  thou 
hast  loved  me,  may  be  in  them;  may 
be  cherished  towards  them ;  that  they 
may  share  in  the  love  which  thoii 
hast  bestowed  on  me.  This  would 
be  a  consequence  of  their  receiving 
increased  knowledge  of  the  Father, 
and  of  being  influenced  by  that  know! 
edge  to  a  stronger  affection  and  con- 
fidence towards  the  Saviour.  ||  And 
I  in  them;  and  that  I  may  be  united 
to  them,  by  their  increase  of  knowl- 
edge and  love  respecting  the  Father, 


252 


JOHN, 


CHAPTER  XVm. 

W^HEN  Jesus  had  spoken 
these  words,  he  went  forth 
with  his  disciples  over  the  brook 
Cedron,  where  was  a  garden,  into 
the  which  he  entered,  and  his 
disciples. 


and  thus  coming  nearer  and  nearer  to 
iny  state  of  knowledge  and  love. 

This  union  with  liis  disciples,  the 
Saviour  seems  to  have  contemplated 
with  peculiar  fondness.  And  how  in- 
tei-esling  is  the  thought,  and  how 
dignified  the  privilege,  to  a  follower 
of  Christ,  of  being  thus  united  to  his 
Lord  in  sentiment  and  affection  here, 
and  in  glory  hereafter  !  Do  we  feel 
this  to  be  a  privilege,  and  are  we  as- 
piring more  and  more  after  it  ? 

Remarks.  1.  It  is  a  cheering 
thought,  that  if  we  are  truly  Chris- 
tians, the  Lord  Jesus  Christ,  in  one 
of  the  most  interesting  hours  of  his 
life,  offered  special  prayer  for  us.  vs. 
9,20. 

2.  The  deep  solicitude  which  Je- 
sus felt  for  his  apostles,  was  not  a 
fruitless  solicitude  ;  it  was  effectual 
in  securing  their  usefulness,  their 
spiritual  happiness,  and  their  salva- 
tion. His  solicitude  for  others  will 
also  be  availing  for  every  one  who 
commits  his  soul  to  him. 

3.  Let  us  cherish  true  holiness  and 
consecration  to  God,  as  our  primary 
duty,  and  as  the  regulating  principle 
of  our  whole  conduct,  vs.  15 — 17. 

4.  The  truths  of  the  Bible  ought  to 
be  engraven  on  our  souls,  as  the 
means  of  increasing  our  knowledge 
of  God,  our  piety,  and  our  happiness, 
v.  17.  It  is  by  receiving  the  truths 
of  Christianity,  that  holiness  will  be 
promoted  in  our  souls. 

5.  How  strong  an  inducement  to 
holiness  and  devotedness  to  God 
ought  the  example  of  Jesus  to  be  !  v. 
19.  We  ouffht  to  walk  in  his  steps. 
Compare  1  Pet.  2  :  21  —  23. 

6.  The  spirit  of  Christian  love  and 
union  —  let  us  cherish  it  as  a  bright 
arnament  of  true  religinn.     However 


2  And  Judas  also,  which  be- 
trayed bira,  knew  the  place  :  for 
Jesus  ofttimes  resorted  thither 
with  his  disciples. 

3  Judas  then,  having  received 
a  band  of  men  and  officers  from 
the  chief  priests  and  Pharisees, 


we  may  differ  from  many  of  our  fel- 
low Christians  in  various  opinions 
and  practices,  let  not  the  flame  of 
true  love  to  Christ's  followers  burn 
dimly.  They  with  us  are  united  to 
Christ,  and  we  hope  to  form  together 
one  perfectly  harmonious,  and  holy, 
and  happy  community  in  heaven,  vs. 
21—23. 

7.  The  union  of  heart  which  exists 
among  Christians,  is  a  strong  proof 
of  the  -divine  origin  of  their  religion. 
Such  is  the  natural  selfishness  of  the 
human  heart,  and  so  numerous  are 
the  conflicting  interests  of  men,  that 
a  religion  which  is  so  opposed  to  the 
natural  bent  of  the  heart,  and  which 
proves  itself  superior  to  all  the  inward 
and  outward  causes  of  self-preference 
and  of  disunion,  cannot  be  reasonably 
traced  to  any  other  than  a  divine 
source,  vs.  21,  23. 

8.  The  followers  of  Christ  will  at 
length  be  with  him  in  heaven.  The 
sight  of  our  glorified  Redeemer  — 
the  assurance  of  his  everlasting  love 
—  and  our  consciousness  of  being  like 
him  —  these  things  will  render  heaven 
a  blessed  abode  indeed ;  and  the  an- 
ticipation of  such  bliss  may  well 
strengthen  us  for  all  the  duties  and 
all  the  trials  incident  to  a  Christian 
life. 

CHAPTER   XVni. 

1.  The  hrooh  Ccdron.  This  was  a 
stream  flowing  through  the  valley 
east  of  Jerusalem,  between  the  city 
and  the  mount  of  Olives.  It  emptied 
into  the  Dead  Sea.  It  has  but  little 
water,  except  in  the  rainy  season. 
The  same  stream  is  mentioned  in 
2  Kings  23  :  G,  12.  ||  A  garden.  This 
garden  was  probably  a  part  of  the 
farm  called  Gethsemane.  See  Matt 
26 :  36. 

3.  A  hand  of  men.     The  temple  waa 


CHAPTEK   XVIIl. 


j>53 


Cometh  thither  with  lanterns,  and 
torches,  and  weapons. 

4  Jesus  therefore,  knowing 
all  things  that  should  come  upon 
him,  went  forth,  and  said  unto 
them.  Whom  seek  ye? 

5  They  answered  him,  Jesus 
of  Nazareth.  Jesus  saith  unto 
them,  I  am  he.  And  Judas  also, 
which  betrayed  him,  stood  with 
them. 

6  As  soon  then  as  he  had  said 
unto  them,  I  am  he,  they  went 
backward,  and  fell  to  the  ground. 

7  Then  asked  he  them  again. 
Whom  seek  ye  ?  And  they  said, 
Jesus  of  Nazareth. 

8  Jesus  answered,  I  have  told 
you  that  I  am  he.  If  therefore 
ye  seek  me,  let  these  go  their 
way : 


guarded  during  the  nights  by  Levites. 
From  these  guards  the  chief  priests 
procured  the  band  who  accompanied 
Judas.  II  Officers.  These  were  the 
attendants  on  the  Sanhedrim,  whose 
business  it  was  to  execute  the  orders 
of  that  body. 

6.  And  fell  to  the  ground.  Many 
of  this  company  were  doubtless  con- 
scious of  being  engaged  in  an  utterly 
wrong  business  ;  and  the  siglit  of  their 
victim,  with  the  calmness  and  dignity 
which  he  displayed  in  speaking  to 
ihem,  had  the  effect  of  disarming 
them.  A  sudden  rush  upon  their 
consciences  of  a  feeling  of  guilt,  and 
an  unexpected  manner  of  being  met 
by  Jesus,  might  have  the  effect  men- 
tioned by  the  evangelist.  Some  of 
these  men  were,  in  all  probability, 
the  same  as  are  mentioned  in  7  :  32, 
45,  46.  They  could  not  forget  the 
favorable  impression  made  on  their 
minds  on  the  occasion  related  in  that 
chapter.  A  guilty  conscience  has  a 
palsying  effect  on  its  possessor. 

9.  Tliat  the  saying,  &.c.  See  17  : 
Vi.  The  declaration  referred  to  was. 
vol..  II.  22 


9  That  the  saying  might  be 
faltiiied  which  he  spake,  Of 
them  which  thou  gavest  me, 
have  I  lost  none. 

10  Then  Simon  Peter,  having 
a  sword,  drew  it,  and  smote  the 
high  priest's  servant,  and  cut  off 
his  right  ear.  The  servant's 
name  was  Malchus. 

11  Then  said  Jesus  unto  Pe- 
ter, Put  up  thy  sword  into  the 
sheath :  the  cup  which  my  Fa- 
ther hath  given  me,  shall  I  not 
drink  it? 

12  Then  the  band,  and  the 
captain,  and  officers  of  the  Jews 
took*Jesu5,  and  bound  him, 

13  And  led  him  away  to  An- 
nas first,  (for  he  was  father-in-law 
to  Caiaphas,  which  was  the  high 
priest  that  same  year.) 


in  an  inferior  sense,  applicable  to  the 
preservation  which  Jesus  now  sought 
for  his  disciples.  In  its  full  mean- 
ing, it  doubtless  related  to  their  ever- 
lasting salvation.  But  as  they  were 
now  protected  against  foes,  the  senti- 
ment before  expressed  was  happily 
applicable.  It  is  probable  that  some 
of  the  assailants  wished  to  apprehend 
the  disciples. 

10,  11.  Compare  Matt.  26  :  51—54. 
Luke  22:  50,  51. 

12.  Theyi  the  hand  —  took  Jesus. 
From  the  other  evangelists  we  learn, 
that  Judas  pointed  out  Jesus  by  kiss- 
incr  him.  See  Matt.  26  :  43.  Mark 
14°:  44,  45.  Luke  22 :  47.  Though 
Jesus  had  spoken  to  the  band,  yet  as 
it  was  night,  and  as  there  was  much 
agitation,  it  would  be  necessary,  in 
order  to  be  sure  of  seizing  the  prop- 
er person,  that  he  should  be  dis- 
tinctly pointed  out.  \\  Bound  him.  It 
was  common  to  bind  those  who  were 
apprehended  as  criminals.  See  Acts 
21 :  33. 

13.  Annas.  He  had  been  hiah 
priest  eleven  years,  and  was  probably 


254 


JOHN. 


14  Now  Caiaphas  was  he 
which  gave  counsel  to  the  Jews, 
that  it  was  expedient  that  one 
man  should  die  for  the  people. 

15  And  Simon  Peter  followed 
Jesus,  and  so  did  another  disci- 
ple. That  disciple  was  known 
unto  the  high  priest,  and  went 
ill  with  Jesus,  into  the  palace  of 
the  high  priest. 

16  But  Peter  stood  at  the 
door  without.  Then  went  out 
that  other  disciple  which  was 
known  unto  the  high  priest,  and 
spake  unto  her  that  kept  the 
door,  and  brought  in  Peter. 

17  Then  saith  the  damsel 
that  kept  the  door  unto  Peter, 
Art  not  thou  also  07ie  of  this 
man's  disciples?  He  saith,  I 
am  not. 

18  And  the  servants  and  offi- 
cers stood  there,  who  had  made 
a  fire  of  coals  ;  (for  it  was  cold  ;) 
and  they  warmed  themselves : 
and  Peter  stood  with  them,  and 
warmed  himself. 

19  The  high  priest  then  asked 
Jesus  of  his  disciples,  and  of  his 
doctrine. 

20  Jesus    answered    him,    I 


at  the  time  here  spoken  of  assistant 
high  priest.  See  on  Luke  3  :  2.  This 
circumstance,  together  with  his  rela- 
tionship to  Caiaphas,  the  real  high 
priest,  made  it  important  that  he 
should  be  consulted  in  such  a  trans- 
action as  was  now  in  progress.  Com- 
pare Matt.  26  :  57 

14.  Which  gave  counsel.  Compare 
11:49,  50. 

15.  Another  disciple  ;  doubtless  John 
himself.  |1  Palace  of  the  high  priest. 
The  Jews,  having  first  conducted  Je- 
sus to  the  house  of  Annas,  led  him 
thence  to  the  house  of  Caiaphas,  the 
high    priest.      This  circumstance    is 


spake  openly  to  the  world;  J 
ever  taught  in  the  synagogue, 
and  in  the  temple,  whither  the 
Jews  always  resort ;  and  in  se 
cret  have  I  said  nothing. 

21  Why  askest  thou  me?  ask 
them  which  heard  me,  what  I 
have  said  unto  them :  behold, 
they  know  what  I  said. 

22  And  when  he  had  thus 
spoken,  one  of  the  officers  which 
stood  by,  struck  Jesus  with  the 
palm  of  his  hand,  saying,  An- 
swerest  thou  the  high  priest  so  ? 

23  Jesus  answered  him,  If  I 
have  spoken  evil,  bear  witness 
of  the  evil :  but  if  well,  why  smi- 
test  thou  me  ? 

24  (Now  Annas  had  sent  him 
bound  unto  Caiaphas  the  high 
priest.) 

25  And  Simon  Peter  stood 
and  warmed  himself  They  said 
therefore  unto  him.  Art  not  thou 
also  one  of  his  disciples?  He 
denied  it,  and  said,  I  am  not. 

26  One  of  the  servants  of  the 
high  priest  (being  his  kinsman 
whose  ear  Peter  cut  off)  saith. 
Did  not  I  see  thee  in  the  garden 
with  him  ? 


not  distinctly  mentioned  by  Jolin  in 
its  natural  order,  though  it  is  implied 
in  the  mention  of  the  high  priest's 
palace.  See  v.  24.  It  was  at  the 
house  of  Caiaphas,  that  Peter  denied 
his  Master.  See  Matt.  26 :  57,  69 
&c. 

17.  Compare  Matt.  26  :  69,  70. 

18.  Coals;  properly,  live  coals^ 
II  It  loas  cold.  It  was  the  month  of 
April,  and  in  the  night.  In  Pales- 
tine, at  that  season, the  nights  are 
sufficiently  cold  to  require  a  fire. 

25—27.  Compare  Matt.  26  :  71—75. 

20     Being  his  kinsman,  whose  ear, 

&c.     That  is,  being  a  relative  of  the 


CHAPTER  XVm. 


255 


27  Peter  then  denied  again  : 
and  immediately  the  cock  crew. 

28  Then  led  they  Jesus  from 
Caiaphas  unto  the  hall  of  judg- 
ment :  and  it  was  early ;  and  they 
themselves  went  not  into  the 
judgment-hall,  lest  they  should 
be  defiled ;  but  that  they  might 
eat  the  passover. 

29  Pilate  then  went  out  unto 
them,  and  said,  What  accusation 
bring  ye  against  this  man  ? 

30  They  answered  and  said 
unto  him,  If  he  were  not  a  male- 
factor, we  would  not  have  deliv- 
ered him  up  unto  thee, 

31  Then    said    Pilate     unto 


man  whose  ear  Peter  had  cut  off. 
Compare  v.  10. 

28.  Unto  the  hall  of  judgment; 
more  properly,  the  palace  of  the  Ro- 
man governor.  Compare  Matt.  27 :  2. 
II  Lest  they  should  be  defiled.  They 
would  carefully  abstain  from  much 
intercourse  with  a  Gentile,  lest  they 
should  contract  defilement,  and  be 
unfit  to  attend  on  the  services  of  the 
passover  festival.  For  a  similar  in- 
stance of  conscientiousness,  see  Matt. 
27  :  6.  II  Eat  the  passover.  This  ex- 
pression was  applicable  to  the  whole 
festival  of  seven  days,  as  well  as  to 
the  actual  eating  of  the  paschal  lamb. 
It  was  equivalent  to  the  phrase  cele- 
brate the  passover.  See  on  Matt.  26 : 
17.  The  paschal  lamb  had  been  eaten 
on  the  preceding  evening ;  but  the  fes- 
tival of  unleavened  bread,  also  called 
the  passover,  did  not  begin  till  the 
succeeding  evening.     See   on  13:  1. 

59-  Pilate  tcent  out  unto  them; 
that  is,  into  one  of  the  open  courts,  or 
halls,  of  the  palace. 

30.  If  he  toere  not  a  malefactor, 
&c.  Instead  of  giving  a  direct  reply 
to  Pilate's  question,  they  merely  de- 
clared, in  general  terms,  that  Jesus 
had  been  found  guilty  by  them. 
They  probably  hoped,  that  Pilate 
would  not  institute  an  examination, 


them,  Take  ye  him,  and  judge 
him  according  to  your  law.  The 
Jews  therefore  said  unto  him,  It 
is  not  lawful  for  us  to  put  any 
man  to  death : 

32  That  the  saying  of  Jesus 
might  be  fulfilled,  which  he 
spake,  signifying  what  death  he 
should  die. 

33  Then  Pilate  entered  into 
the  judgment-hall  again,  and 
called  Jesus,  and  said  unto  him, 
Art  thou  the  King  of  the  Jews  ? 

34  Jesus  answered  him,  Say- 
est  thou  this  thing  of  thyself, 
or  did  others  tell  it  thee  of 
me] 

but  would  at  once  confirm  the  sen- 
tence which  the  Sanhedrim  had 
passed.     Compare  Matt.  26  :  66. 

31.  Take  ye  him  and  judge  him, 
&c.  Pilate  thus  referred  them  to 
their  own  law,  on  the  presumption 
that  a  less  severe  punishment  than  it 
would  be  necessary  for  him  to  sanc- 
tion, w^ould  be  found  sufficient.  ||  It 
is  not  lawful,  &c.  See  on  Matt.  27: 
2.  Thus  they  informed  Pilate  that 
by  the  Jewish  tribunal  he  had  been 
condemned  to  death. 

32.  That  the  saying  of  Jesus  might 
be  fulfilled,  &c.  See  12  :  32,  33.  It 
was  by  Jesus'  being  delivered  over 
to  the  Roman  authority,  that  the  re- 
mark of  Jesus  in  the  passage  just 
named  was  to  receive  its  accomplish- 
ment. The  Jews  could  not  lawfully 
put  him  to  death  without  the  sanction 
of  the  Roman  power.  Crucifixion, 
to  which  allusion  is  made  in  the 
passage  referred  to,  was  also  a  Ro- 
man punishment.  The  punishment 
which  the  Jewish  law  prescribed  for 
blasphemy,  of  which  crime  the  San- 
hedrim pretended  to  find  him  guilty, 
was  stoning.    See  Lev.  24  :  11, 15, 16. 

33.  Judgment-hail.  See  on  v.  28. 
II  Art  thou  the  King  of  the  Jews?  The 
ground  for  this  inquiry  existed  in  the 
fact,  that,  according  to  Luke  23  :  2,  the 


256 


JOHN. 


35  Pilate  answered,  Am  I  a 
Jew?  Thine  own  nation,  and 
the  chief  priests,  have  delivered 
thee  unto  me.  What  hast  thou 
done? 

36  Jesus  answered,  My  king- 
dom is  not  of  this  world  :  if  my 
kingdom  were  of  this  world,  then 
would  my  servants  fight,  that  I 
should  not  be  delivered  to  the 
Jews :  but  now  is  my  kingdom 
not  from  hence. 

37  Pilate  therefore  said  unto 
him.  Art  thou  a  king  then  ?  Je- 
sus answered.  Thou  sayest  that 
I  am  a  king.  To  this  end  was 
I  born,  and  for  this  cause  came 
I  into  the  world,  that  I  should 
bear  witness  unto  the  truth.  Eve- 


accusers  of  Jesus  had  brought  against 
him  the  political  charge  of  setting 
up  himself  as  a  king. 

36.  My  kingdom,  &c.  Jesus  tacit- 
ly assented  to  the  charge  that  he  had 
claimed  to  be  king  of  the  Jews  ;  but 
he  informed  Pilate,  that  he  had  not 
claimed  to  be  a  king,  in  the  ordinary, 
or  political,  sense  of  that  w^ord ;  that 
he  had  claimed  no  secular  power. 
Hence  the  Roman  government  had 
no  reason  to  view  him  with  sus- 
picion. II  JVot  from  hence ;  not  a 
worldly  dominion,  but  a  spiritual, 
heavenly  one. 

37.  thou  sayest  that  I  am  a  king. 
This  reply  may,  by  a  proper  punc- 
tuation, be  thus  translated  from  the 
original  :    "  Thou  sayest  it  ;  because 

I  am  a  king."  Thus  Jesus  gave  an  af- 
lirmative  reply  to  the  question  (see 
on  Matt.  27:  11),  and  then  made  a 
declaration,  which  was  of  'the  same 
purport.  This  declaration  he  imme- 
diately proceeded  to  explain,  in  ac- 
cordance with  his  remark,  that  his 
dominion    was   not   an   earthly    one. 

II  Bear  witness  to  the  truth  ;  manifest 
and  vindicate  divine  truth,  or  true 
religion.  |1  Every  one  that  is  of  the 
truth;  every  one  that  loves  true  re- 
ligion. 


ry  one  that  is  of  the  truth,  hear- 
eth  my  voice. 

38  Pilate  saith  unto  him, 
What  is  truth?  And  when  he 
had  said  this,  he  went  out  again 
unto  the  Jews,  and  saith  unto 
them,  T  find  in  him  no  fault  at  all. 

39  But  ye  have  a  custom  that 
I  should  release  unto  you  one  at 
the  passover :  will  ye  therefore, 
that  I  release  unto  you  the  King 
of  the  Jews  ? 

40  Then  cried  they  all  again, 
saying,  Not  this  man,  butBarab- 
bas.  Now  Barabbas  was  a  robber. 


T 


CHAPTER  XIX. 

HEN  Pilate  therefore  took 
Jesus,  and  scourged  him. 


38.  What  is  truth  ?  The  remarks 
of  Jesus  were  not  properly  under- 
stood by  Pilate ;  nor  could  he  be  ex- 
pected, an  unenlightened  heathen,  to 
enter  into  the  spirit  of  the  Saviour's 
declarations.  He  saw  plainly,  that 
Jesus  made  no  pretensions  to  a  secu- 
lar dominion  ;  and  he  doubtless  be- 
lieved him  to  be  an  innocent  man,  yet 
a  deluded  fanatic.  That  a  man  should 
speak  of  himself  as  a  king,  because 
he  professed  to  vindicate  the  truth, 
appeared  to  him  a  singular  preten- 
sion, and,  under  the  influence  of 
mingled  pity  and  contempt  for  his 
harmless  enthusiasm,  he  proposed 
the  inquiry,  What  is  truth  ^  He  did 
not  wish  to  receive  an  answer;  he 
was  not  seeking  for  information,  else 
he  would  not  have  gone  out  immedi- 
ately. But  having  the  impression 
that  Jesus  was  a  weak-minded,  thq^gh 
doubtless  well-meaning,  religious  en- 
thusiast, he  carelessly,  and  probably 
contemptuously,  let  fall  the  inquiry 
What  do  you  mean  by  truth  ? 

39,   40.     Compare    Matt.   27:    15 
21—23. 


26 


CHAPTER  XIX. 
I.  !Scourgcd  him.    See  on  Matt.  27 


CHAPTER  XIX. 


2  And  the  soldiers  platted  a 
crown  of  thorns,  and  put  it  on 
his  head,  and  they  put  on  him 
a  purple  robe, 

3  And  said.  Hail,  King  of  the 
Jews !  and  they  smote  him  with 
their  hands. 

4  Pilate  therefore  went  forth 
again,  and  saith  unto  them,  Be- 
hold, I  bring  him  forth  to  you, 
that  ye  may  know  that  I  find  no 
fault  in  him. 

5  Then  came  Jesus  forth, 
wearing  the  crown  of  thorns,  and 
the  purple  robe.  And  Pilate 
saith  unto  them,  Behold  the  man  ! 

6  When     the     chief    priests 


2.  A  purple  robe.  See  on  Matt.  27 : 
28. 

6.  Take  ye  hint,  and  crucify  him  : 
fur  I,  &c.  Pilate  did  not  wish  to  be 
understood,  ner  was  he  understood, 
as  giving  his  official  sanction,  at  this 
time,  to  the  crucifixion  of  Jesus.  On 
the  contrary,  he  expressly  declared 
his  conviction  that  Jesus  did  not  de- 
serve such  treatment,  and  that,  if 
the  Jews  should  crucify  him,  they 
would  act  unjustifiably.  He  therefore 
wished  to  have  no  connection  with 
such  an  aifair  :  if  they  would  crucify 
him,  they  must  do  it  without  his  hav- 
ing any  share  in  the  responsibility. 
Such  a  view  of  the  case  was  not  sat- 
isfactory to  the  Jews,  as  appears  by 
the  next  verse,  and  they  endeavored 
still  further  to  bring  over  the  governor 
to  a  more  decided  compliance  with 
their  request. 

7.  By  our  lata  he  ought  to  die.  The 
chief  priests,  finding  Pilate  not  moved 
so  much  as  they  expected  he  would 
be  by  the  political  accusation,  then 
placed  the  matter  on  religious 
grounds.  Jesus  had  claimed  to  laave 
a  divine  commission,  to  be  even  the 
Messiah,  the  Son  of  God.  They 
declared  that  he  was  an  impostor 
and  blasphemer,  and  as  such  was 
condemned  by    their    law   to  death. 

22^ 


therefore  and  officers  saw  hiui, 
they  cried  out,  saying,  Crucify 
him,  crucify  Am.  Pilate  saitli 
unto  them,  Take  ye  him,  and 
crucify  him  :  for  I  find  no  fault 
in  him, 

7  The  Jews  answered  him, 
We  have  a  law,  and  by  our  law 
he  ought  to  die,  because  he  made 
himself  the  Son  of  God. 

8  When  Pilate  therefore  heard 
that  saying,  he  was  the  more 
afraid ; 

9  And  went  again  into  the 
judgment-hall,  and  saith  unto 
Jesus,  Whence  art  thou  ?  But 
Jesus  gave  him  no  answer. 


See  Leviticus  24 :  16.  They  wished 
Pilate  to  sanction  his  being  put  to 
death. 

8.  When  Pilate  heard  that  saying, 
he  teas  the  more  afraid.  Pilate  had 
been  much  impressed  by  the  conduct 
of  Jesus  during  the  trial  (see  Matt. 
27:  14.  Mark  15:  5),  and  could  not 
but  regard  him  as  possessing  some 
very  uncommon  qualities  of  charac- 
ter. Being  a  heathen,  Pilate  would 
very  naturally  connect  witli  the  ex- 
pression Son  of  God  some  notions  to 
which  his  education  had  accustomed 
him.  He  was  familiar  with  the  popu- 
lar belief  among  the  Romans  that 
there  were  many  gods,  that  some 
v/ere  the  children  of  others,  and  that 
some  distinguished  men  had  traced 
their  descent  to  some  god.  The 
thought  probably  occurred  to  Pilate, 
that  possibly  Jesus,  whose  appearance 
was  so  different  from  what  might 
have  been  expected^  was  really  reiated 
to  some  god,  whose  displeasure  he 
might  incur,  if  he  should  yield  to  the 
clamors  of  the  Jews.  This  fear  wa.-a 
also  in  accordance  with  the  dream  of 
which  Pilate's  wife  had  sent  him  in- 
formation.    See  Matt.  27  :  19. 

9.  Whence  art  thou?  Whence  is 
thy  origin .'  from  heaven,  or  from 
earth  ^     11  Jesus  gave  him  no  answer. 


258 


JOHN. 


10  Then  saith  Pilate  unto 
him,  Speake.st  thou  not  unto  me  ? 
knowest  thou  not,  that  I  have 
power  to  crucify  thee,  and  have 
power  to  release  thee? 

11  Jesus  answered,  Thou 
couldest  have  no  power  at  all 
against  me,  except  it  were  given 
thee  from  above :  therefore  he 
that  delivered  me  unto  thee  hath 
the  greater  sin. 

12  And  from  thenceforth  Pi- 


Because  to  reply  would  have  been  of 
no  service,  and  he  had  already  said 
enough  to  Pilate  to  show  him  wlio  he 
was  (18 :  36,  37)  ;  and  because  he 
knew  that  Pilate's  conscience  was  al- 
ready sufficiently  enlightened  to  teach 
him  how  he  ought  to  act. 

11.  Except  it  were  given  thee  from 
above ;  unless  divine  providence  had 
allowed  me  to  come  into  thy  power. 
[I  Therefore  he  that  delivered  me  unto 
thee  hath  the  greater  sin.  That  is, 
Since  I  have  come  into  thy  power, 
not  in  consequence  of  my  own  guilt, 
but  by  a  very  special  arrangement 
and  permission  of  divine  providence, 
—  a  permission  by  which  hatred  and 
envy  have  prevailed  against  inno- 
cence,—  therefore  he  that  delivered 
me,  &c.  The  Saviour  acknowledged 
that  he  was  then  in  the  power  of  Pi- 
late, and  that  it  pertained  to  him,  ac- 
cording to  the  law  of  the  land,  to  de- 
cide whether  the  determination  of  the 
Jews  should,  or  should  not,  be  carried 
into  effect.  But,  though  he,  as  being 
the  Roman  governor,  was  required  by 
the  laws  to  exercise  power  either  in 
Banctioning  or  reversing  the  decision 
of  the  Jews,  yet  they  had  not  the 
slightest  ground  for  condemning  him, 
and  giving  him  up  to  Pilate's  power. 
Theij  had  not  acted  legally  ;  they  had 
been  actuated  solely  by  hatred ;  and 
hence,  though  Pilate  himself,  as  Je- 
sus kindly  warns  him,  would  contract 
great  guilt,  should  he  consent  to  the 
death  of  a  man  against  whom  he 
knew  there  was  no  valid  accusation, 
yet   the    high   priest,    who  iiad  been 


late  sought  to  release  him  :  but 
the  Jews  cried  out,  saying,  If 
thou  let  this  man  go,  thou  art 
not  Cesar's  friend.  Whosoever 
maketh  himself  a  king,  speaketh 
against  Cesar. 

13  When  Pilate  therefore 
heard  that  saying,  he  brought 
Jesus  forth,  and  sat  down  in  the 
judgment-seat,  in  a  place  that  is 
called  the  Pavement,  but  in  the 
Hebrew,  Gabbatha. 


foremost  in  this  matter,  and  his  asso- 
ciates, would  be  unspeakably  more 
guilty,  as  having  transcended  their 
power,  and,  in  a  wholly  unauthorized 
way,  condemned  an  innocent  man. 
The  high  priest  had,  against  the  force 
of  appropriate  evidence,  and  from  a 
malignant  disposition,  rejected  him, 
and  plotted  his  death. 

12.  Cesar's  friend.  Tiberius  Cesar 
was  the  Roman  emperor,  to  whom 
the  Jews  were  subject,  and  by  whose 
appointment  Pilate  was  governor  of 
Judea.  The  Jews  declared  to  Pilate 
that,  if  he  should  release  Jesus,  who 
claimed  to  be  a  king,  he  would  give 
convincing  evidence  that  he  had  re- 
nounced his  attachment  and  allegi- 
ance to  the  Roman  emperor.  Their 
declaration  was  intended  to  convey 
the  hint  that,  if  he  should  release  Je- 
sus, they  would  report  him  to  Cesar 
as  an  unfaithful  governor,  and  procure 
his  dismissal  from  office,  and  his  dis- 
grace. This  appeal  to  his  love  of  of- 
fice, and  of  power,  prevailed,  alas! 
over  his  sense  of  right. 

13.  The  Pavement.  This  was  a 
place  in  front  of  the  palace,  some- 
what elevated,  and  paved  with  small 
pieces  of  marble,  precious  stones, 
glass,  &c.  On  this  pavement,  which 
was  a  temporary  ornament,  the  tribu- 
nal was  erected.  The  Roman  gene- 
rals and  governors  provided  them- 
selves with  such  pavements  to  adorn 
the  floor  of  their  tents  when  in  the 
field,  and  of  parts  of  their  palaces; 
and  they  carried  with  them,  when 
they  went  abroad  on  military  e.xpeili* 


CHAPTER  XIX. 


259 


14  And  it  was  the  preparation 
of  the  passover,  and  about  the 
sixth  hour :  and  he  saith  unto 
the  Jews,  Behold  your  King ! 

15  But  they  cried  out,  Away 
with  him,  away  with  him,  crucify 


tions,  or  to  the  government  of  prov- 
inces, pieces  of  marble,  &c.  fitted  so 
as  to  form  a  paved  surface. 

14.  It  teas  the  preparation  of  the 
passover.  The  word  translated  prep- 
aration was  used,  among  the  Jews,  to 
denote  the  day,  or  a  part  of  the  day, 
before  a  festival  or  sacred  day,  as  fur- 
nishing opportunity  to  prepare  for  it. 
The  day  here  spoken  of  was  the  day 
immediately  preceding  the  festival  of 
unleavened  bread.  That  festival  was 
to  commence  at  the  beginning  of  the 
fifteenth  day,  the  next  day  after  the 
eating  of  the  paschal  lamb.  The  day 
of  the  week  here  spoken  of  was  Fri- 
da}',  and  the  whole  of  Friday  was  the 
preparation  day  for  the  festival.  See 
on  13:  1.  It  must  be  borne  in  mind 
that  the  Jewish  day  of  twenty-four 
hours  commenced  at  sunset ;  so  that 
the  festival  of  unleavened  bread, 
called  also  the  passover,  began  that 
year  at  the  time  which  we  should  call 
the  evening  of  Friday.  ||  Mout  the 
sixth  hour.  The  sixth  hour  corre- 
sponded to  our  twelve  o'clock.  But, 
according  to  Mark,  15 :  25,  it  was  the 
third  hour,  or  nine  o'clock,  when  Je- 
sus was  crucified  ;  and,  according  to 
Matt.  27  :  45,  Jesus  was  on  the  cross 
at  twelve  o'clock,  and  the  three  hours 
of  darkness  then  commenced.  For  a 
reconciliation  of  this  difference  in  the 
statements,  see  the  note  on  Matt.  27  : 
45.  In  addition  to  the  remarks  in 
that  note,  another  method  of  recon- 
ciliation is  proposed.  The  Jews  were 
in  the  habit  of  dividing  the  day,  as 
well  as  the  night,  into  four  parts,  of 
three  hours  each.  The  second  of 
these  divisions  began  at  the  third 
hour,  and  ended  at  the  sixth,  that  is, 
at  nine  o'clock  and  at  twelve.  Now 
John,  in  his  notice  of  the  time,  might 
have  included  not  merely  Pilate's 
giving  up  Jesus  to  the  Jew.s.  but  also 


him.  Pilate  saith  unto  them, 
Shall  I  crucify  your  King  ?  The 
chief  priests  answered,  We  have 
no  king  but  Cesar. 

16   Then    delivered    he    him 
therefore  unto  them  to  be  cruci- 


the  crucifixion  which  followed  ;  and  he 
might  have  intended  to  say  that  those 
things,  viewed  in  connection,  occur- 
red about,  or  towards,  twelve  o'clock 
towards  the  latter  part  of  that  di- 
vision which  commenced  at  nine. 
Mark,  on  the  other  hand,  might  have 
meant  to  signify  that,  at  the  com- 
mencement of  this  division,  the  ar- 
rangements immediately  connected 
with  the  crucifixion  were  in  progress, 
so  that  the  crucifixion  was  completed 
during  that  division.  The  crucifixion 
occurred  between  those  two  points  of 
time.  The  language  of  John  does 
not  mark  the  time  precisely,  and  it 
would  be  correct,  if  the  time  was  con- 
siderably nearer  to  twelve  than  to 
nine.  Mark's  mention  of  nine  o'clock 
would  seem,  if  we  consider  how  much 
time  must  have  been  occupied  in  the 
transactions  with  Pilate,  then  with 
Herod  (Luke  23  :  7),  and  then  again 
with  Pilate,  to  include  the  preparations 
for  crucifixion  as  well  as  the  particu- 
lar event  of  the  crucitixion.  If  the 
crucifixion,  then,  after  all  the  prelimi- 
nary arrangements,  actually  occurred 
at  about  eleven  o'clock,  the  state- 
ments of  the  two  evangelists  ar« 
sufficientl}'^  harmonious.  They  both 
agree  in  the  particular  division  of 
time,  but  one  groups  together  all  the 
circumstances  as  completed  towards 
the  end  of  that  division  ;  the  other 
contemplates  the  commencement  of 
those  circumstances  at  the  heginning 
of  that  division.  It  may  be  proper 
also  to  remark,  in  illustration  of  John's 
manner  of  speaking,  that,  if  a  public 
execution  should  take  place  at  eleven 
o'clock,  just  before,  or  just  after,  a 
person  afterwards  giving  an  account 
of  it,  and  not  intending  to  mention 
the  time  jn-ecisehj,  might  very  natu- 
rally say,  ''  It  occurred  at  about 
noon." 


r>60 


JOHN. 


fied.     And  they  took  Jesus,  and 
led  him  away. 

17  And  he  bearing  his  cross 
went  forth  into  a  place  called  the 
place  of  a  skull,  which  is  called 
in  the  Hebrew,  Golgotha: 

18  Where  they  crucified  him, 
and  two  others  with  him,  on 
either  side  one,  and  Jesus  in  the 
midst. 

19  And  Pilate  wrote  a  title, 
and  put  it  on  the  cross.  And 
the  writing  was,  JESUS  OF 
NAZARETH,  THE  KING 
OF  THE  JEWS. 

20  This  title  then  read  many 
of  the  Jews  :  for  the  place  where 
Jesus  was  crucified  was  nigh  to 
the  city :  and  it  was  written  in 
Hebrew,  and  Greek,  and  Latin. 

21  Then  said  the  chief  priests 
of  the  Jew^  to  Pilate,  Write  not. 
The  King  of  the  Jews;  but  that 
he  said,  I  am  King  of  the  Jews. 

22  Pilate  answered.  What  I 
have  written,  I  have  written. 

23  Then  the  soldiers,  when 


17,  18.  Compare  Matt.  27  :  32,  33, 
38. 

19.  A  title  ;  an  inscription.  See  on 
Matt.  27:  37. 

22.  IVhat  I  have  toritten,  «&c.  Pi- 
late declared,  by  this  remark,  that  he 
would  not  alter  what  he  had  ordered 
to  be  written. 

23,  24.  Compare  Matt.  27  :  35.  His 
coat ;  his  inner  garment. 

25.  Cleophas.  In  the  original,  this 
name  is  spelled  Clopas,  and  it  is  differ- 
ent from  the  name  Cleopas  in  Luke 
24  :  18.  Clopas  is  believed  to  have 
J)een  the  same  person  as  is  elsewhere 
called  Mpheus.  See  Matt.  10:3. 
Mark  3:18.  Both  Clopas  and  Al- 
pheus  correspond  to  one  and  the  same 
Hebrew  name.  Clopas  was  husband 
of  Mary,  the  sister  of  our  Lord's 
mother  ;  James  and  Joses  were  chil- 


they  had  crucified  Jesus,  took 
his  garments,  and  made  four 
parts,  to  every  soldier  a  part; 
and  also  his  coat :  now  the  coat 
was  without  seam,  woven  from 
the  top  throughout. 

24  They  said  therefore  among 
themselves.  Let  us  not  rend  it, 
but  cast  lots  for  it  whose  it  shall 
be :  that  the  scripture  might  be 
fulfilled,  which  saith,  They  part- 
ed my  raiment  among  them,  and 
for  my  vesture  they  did  cast  lots. 
These  things  therefore  the  vsol- 
diers  did. 

25  Now  there  stood  by  the 
cross  of  Jesus,  his  mother,  and 
his  mother's  sister,  Mary  the  wife 
of  Cleophas,  and  Mary  Magda- 
lene. 

26  When  Jesus  therefore  saw 
his  mother,  and  the  disciple 
standing  by  whom  he  loved,  he 
saith  unto  his  mother.  Woman, 
behold  thy  son  ! 

27  Then  saith  he  to  the  dis- 
ciple. Behold  thy  mother  !    And 


dren  of  that  Mary  (Matt.  27:  56),  and 
James  was  son  of  Alpheus.  Hence 
Alpheus  and  Clopas  are  names  of  the 
same  person. 

26.  The.  disciple  —  whovi  he  loved  ; 
John  himself,  tlie  writer  of  this  Gos- 
pel. Compare  ]3:  23.  !|  Behold  thy 
son.  Jesus  thus  designated  John 
as  a  special  protector  of  his  afflicted 
mother.  His  mother,  now  tliat  he 
himself  was  taken  from  her,  was  to 
rely  upon  John  for  tlie  care  and  at- 
tention that  she  might  require. 

27.  Bcho.'d  thy  mother;  become  a 
son  to  this  afflicted  woman.  How 
strong  the  affection  of  Jesus  for  his 
mother  !  How  lovely  tliis  example 
of  filial  respect  and  care!  Who  can 
fail  to  feel  the  force  of  it  ?  It  has 
been  handed  down  by  tradition  from 
early  times,  that  John    continued  to 


CHAPTER  XIX. 


261 


rroin  that  hour  that  disciple  took 
her  unto  his  own  home. 

28  After  this,  Jesus,  knowing 
that  all  things  were  now  accom- 
plished, that  the  scripture  might 
be  fulfilled,  saith,  I  thirst. 

29  Now  there  was  set  a  ves- 
sel full  of  vinegar :  and  they 
filled  a  sponge  with  vinegar,  and 
put  it  upon  hyssop,  and  put  it 
to  his  mouth. 

30  When  Jesus  therefore  had 
received  the  vinegar,  he  said,  It 
is  finished :  and  he  bowed  his 
head,  and  gave  up  the  ghost. 

31  The  Jews  therefore,  be- 
cause it  was  the  preparation,  that 


reside  in  Jerusalem  until  the  mother 
of  Jesus  died. 

2d.  That  the  scripture  might  he  ful- 
filled. This  clause  relates  to  the  cir- 
cumstance just  before  mentioned, 
namely,  that  all  things  respecting  Je- 
sus were  now  accomplished.  It  inti- 
mates that  Jesus  knew  he  had  now 
accomplished  what  the  Scriptures  had 
foretold,  and  that  it  only  remained  for 
him  to  die. 

29.  There  teas  set ;  there  was  placed 
there,  [j  Vinegar.  The  original  word 
signifies  the  inferior  sort  of  wine  used 
by  the  Roman  soldiers,  and  which 
they  always  carried  with  them.  This 
was  a  different  sort  of  drink  from  the 
one  offered  to  Jesus  before  he  was 
crucified.  See  Matt.  27  :  34.  |1  Hys- 
sojf.     Compare  Matt.  27 :  48. 

31.  The  preparation.  See  on  v. 
14  ;  also  Mark  1.5  :  42.  Two  or  three 
hours  of  Friday,  before  sunset,  were 
gignified  by  the  word  preparation,  as 
being  employed  in  making  prepara- 
tion for  the  Sabbath.  The  Jewish 
Sabbath  commenced  at  the  sunset  of 
Friday  evening.  ||  That  the  bodies 
should  not  remain,  &c.  The  Jewish 
law  required  that  the  body  of  a  crimi- 
nal who  had  been  hung,  that  is,  sus- 
pended in  any  manner  on  an  instru- 
ment of  punishment,  should  not  re- 


the  bodies  should  not  remain 
upon  the  cross  on  the  Sabbath- 
day,  (for  that  Sabbath-day  was  a 
high  day,)  besought  Pilate  that 
their  legs  might  be  broken,  and 
that  they  might  be  taken  away. 

32  Then  came  the  soldiers, 
and  brake  the  legs  of  the  first, 
and  of  the  other  which  was  cru- 
cified with  him. 

33  But  when  they  came  to 
Jesus,  and  saw  that  he  was  dead 
already,  they  brake  not  his  legs  : 

34  But  one  of  the  soldiers 
with  a  spear  pierced  his  side,  and 
forthwith  came  thereout  blood 
and  water. 


main  suspended  all  night.  It  must  be 
taken  down  and  buried  before  night. 
See  Dent.  21  :  22, 23.  It  was  also  con- 
sidered highly  improper  that  the  dead 
body  of  a  criminal  should  be  exposed 
to  view  during  the  Sabbath.  |1  For 
that  Sabbath-day  teas  a  high  day  ;  was 
a  great  day.  The  usual  weekly  Sab- 
bath was,  that  year,  the  same  day  as 
the  first  day  of  unleavened  bread,  the 
festival  to  which  the  name  passover 
was  also  given.  Hence  it  was  an  un- 
commonly sacred  and  joyful  Sabbath. 
The  first  daj^  of  the  festival  was  itself 
a  kind  of  Sabbath,  a  day  in  which  no 
servile  work  was  allowed,  and  on 
which  there  was  to  be  a  holy  assem- 
bling of  the  people.  See  Lev.  23:  6, 
7.  When  this  first  day  fell  on  the 
weekly  Sabbath,  the  Sabbath  was 
then,  so  to  speak,  doubly  sacred. 
II  That  their  legs  might  be  broken.  It 
was  usual  by  such  acts  of  violence  to 
hasten  the  death  of  a  crucified  person. 
The  legs  were  broken  by  a  club  of 
wood,  or  a  bar  of  iron.  Since,  how- 
ever, such  a  bruising  might  not  hasten 
death  sufficiently  soon,  it  is  supposed 
by  some  writers  that  one  of  the  party 
usually  gave  a  thrust  in  a  vital  part 
of  the  body. 

34.    Pierced  his  side.     This  could 
easily  be  done  with  a  spear,  as  a  cru- 


JOHN. 


35  And  he  that  saw  it,  bare 
record,  and  his  record  is  true: 
and  he  knoweth  that  he  saith 
true,  that  ye  might  believe. 

36  For  these  things  were 
done,  that  the  scripture  should 
be  fulfilled,  A  bone  of  him  shall 
not  be  broken. 

37  And  again  another  scrip- 
ture saith,  They  shall  look  on 
him  whom  they  pierced. 

38  And  after  this,  Joseph  of 


cified  person  was  elevated  only  about 
three  feet  above  the  ground.  ||  Came 
thereout  blood  and  icater.  Such  an 
effusion  was,  according  to  anatomists, 
a  natural  result  of  piercing  the  peri- 
cardium, that  is,  the  membrane  which 
encloses  the  heart;  there  being  in 
that  membrane  a  small  quantity  of 
watery  fluid. 

35.  He  that  saio  it;  John  himself. 
II  That  ye  might  believe  ;  believe  more 
firmly. 

36.  That  the  scripture  should  be 
fulfilled.  See  Ex.  12  :  46.  Num.  9  : 
12.  II  .^  bone  of  him;  rather  of  it, 
namely,  of  the  passover-lamb.  The 
passover-lamb  was  at  first  designed 
as  the  means  and  the  signal  of  de- 
liverance to  the  Jews  from  death  in 
Egypt;  and  Jesus  was  the  appoint- 
ed Saviour  from  eternal  death.  Be- 
sides the  resemblance  between  the 
lamb  and  Jesus,  as  to  the  design  of 
their  suffering  death,  there  was  a 
more  particular  resemblance  in  the 
circumstance  that  not  a  bone  of  the 
lamb  was  to  be  broken,  and  not  a  bone 
in  the  body  of  Jesus  was  broken, 
while  yet  in  ordinary  cases  it  might 
have  been  expected  that  some  bones 
of  a  crucified  person  would  be  broken. 
Such  a  minute  resemblance  is  noted 
by  John  as  happily  adapted  to  con- 
firm the  faith  of  his  readers  in  Jesus 
as  the  true  Saviour.  It  was  in  prepa- 
ration for  this  Saviour,  that  the  civil 
and  religious  arrangements  of  the 
Jev/ish  nation  had  been  divinely  ap- 
pointed ;  and  to  him,  as  the  Lamb  of 
God   that  should  take  away  the  sin 


Arimathea  (being  a  disciple  of 
Jesus,  but  secretly  for  fear  of 
the  Jews)  besought  Pilate  that 
he  might  take  away  the  body  of 
Jesus  :  and  Pilate  gave  him  leave. 
He  came  therefore  and  took  the 
body  of  Jesus. 

39  And  there  came  also  Nico- 
demus,  (which  at  the  first  came 
to  Jesus  by  night,)  and  brought 
a  mixture  of  myrrh  and  aloes, 
about  a  hundred  pounds  loeight. 


of  the  world  (1  :  29),  the  passover- 
lamb  had  a  special  reference.  The 
resemblance  here  observed  by  the 
evangelist  indicated  the  special  provi- 
dence of  God  ;  and  the  more  numer- 
ous and  minute  such  resemblances 
were,  the  more  manifest  was  it  that 
Jesus  of  Nazareth  was  truly  that 
Great  One  to  whom  testimony  was 
borne  in  the  Jewish  Scriptures.  The 
same  divine  hand  which  established 
the  Jewish  scheme  of  religion,  and 
which  guided  the  writers  of  the  Old 
Testament,  displayed  itself  in  all  the 
events  pertaining  to  Jesus, and  marked 
him  out  as  the  object  to  which  the 
Jewish  rites  and  ceremonies  had  refer- 
ence. 

37.  Another  scripture.  Zech.  12 : 
10.  The  expressions  which  God  had 
employed  in  that  passage  with'  refer- 
ence to  his  own  treatment  by  the 
Jews,  were  remarkably  applicable  to 
the  case  of  the  Saviour. 

38.  Compare  Matt.  27  :  57,  58. 

39.  Came  to  Jesus  by  night.  See 
3:2.  II  Myrrh.  See  on  Matt.  2:11. 
II  Moes.  This  was  not  the  same  arti- 
cle as  is  so  called  among  ns.  It  was 
the  name  of  a  tree,  the  wood  of  which 
was  highly  aromatic,  and  was  em- 
ployed by  the  Orientals  as  a  perfume, 
and  by  the  Egyptians  for  embalming 
dead  bodies.  ||  A  hundred  pounds 
loeight.  Such  a  quantity  may  seem 
needlessly  large.  But,  besides  what 
was  needed  for  the  anointing  of  the 
body,  the  part  of  the  sepulchre  where 
the  corpse  was  to  be  laid  would  need 
to  be  thoroughly  perfumed.     Besides, 


CHAPTER  XX. 


263 


40  Then  took  they  the  body 
of  Jesus,  and  wound  it  in  linen 
clothes  with  the  spices,  as  the 
manner  of  the  Jews  is  to  bury. 

41  Now  in  the  place  where 
he  was  crucified,  there  was  a 
garden  ;  and  in  the  garden  a  new 
sepulchre,  wherein  was  never 
man  yet  laid. 

42  There  laid  they  Jesus 
iherefore,  because  of  the  Jews' 
preparation-f/a?/ ;  for  the  sepul- 
chre was  nigh  at  hand, 

CHAPTER  XX. 

THE  first  day  of  the  week 
cometh  Mary  Magdalene 
early,  when  it  was  yet  dark,  unto 
the  sepulchre,  and  seeth  the 
stone  taken  away  from  the  sep- 
ulchre, 

2  Then  she  runneth,  and 
cometh  to  Simon  Peter,  and  to 
the  other  disciple  whom  Jesus 
loved,  and  saith  unto  them,  They 


.the  corpse  might  have  been  laid  on  a 
quantity  of  the  aromatic  substances, 
forming  a  sort  of  bed.  As  the  Sa- 
viour's body  was  buried  somewhat 
hastily,  it  might  have  been  the  inten- 
tion of  Joseph  and  Nicodemus  to  come 
iigain  to  tiie  sepulchre,  and  in  due 
form  to  bury  the  Saviour  ;  a  part  of 
which  form,  when  special  respect  was 
meant  to  be  paid,  consisted  in  burn- 
ing large  quantities  of  aromatic  sub- 

40.  Compare  Matt.  27  :  59.  To 
bury.  The  word  in  the  original  sig- 
nifies the  preparing  for  burial  rather 
than  the  act  itself  of  burying, 

42.  The  sepulchre  %cas  nigh  at  hand  ; 
nigh  to  the  place  of  the  crucifixion, 
which  was  also  nigh  to  the  city.  See 
V.  20.  Having  prepared  the  corpse  as 
decently  as  they  could,  they  deposited 
it  in  the  sepulchre.     They   then   has- 


have  taken  away  the  Lord  out  of 
the  sepulchre,  and  we  know  not 
where  they  have  laid  him, 

3  Peter  therefore  went  forth, 
and  that  other  disciple,  and  came 
to  the  sepulchre, 

4  So  they  ran  both  together  : 
and  the  other  disciple  did  outrun 
Peter,  and  came  first  to  the  sep- 
ulchre. 

5  And  he,  stooping  down,  «nc? 
looking  in,  saw  the  linen  clothes 
lying;  yet  went  he  not  in. 

6  Then  cometh  Simon  Peter 
following  him,  and  went  into  the 
sepulchre,  and  seeth  the  linen 
clothes  lie ; 

7  And  the  napkin  that  was 
about  his  head,  not  lying  with 
the  linen  clothes,  but  wrapped 
together  in  a  place  by  itself. 

8  Then  went  in  also  that  other 
disciple  which  came  first  to  the 
sepulchre,  and  he  saw,  and  be- 
lieved. 


tened  into  the  city,  on  account  of  the 
Sabbath's  approach,  which  would  be 
reckoned  from  the  setting  of  the  sun, 

CHAPTER  XX, 

1,  The  stone  taken  arcay.  Compare 
Mark  16  :  3,  4,    Matt.  27  :  60,  28  :  2. 

2.  The  other  disciple,  <fcc.  See 
19 :  26.  II  Where  they  have  laid  him. 
Mary  was  not  expecting  the  resurrec- 
tion of  Jesus ;  and  she  supposed  that 
some  persons  had  removed  the  corpse 
to  another  spot, 

8,  He  sazc,  and  believed.  Not  only 
was  the  body  not  there,  but  the  whole 
appearance  of  the  sepulchre  indicated 
that  the  corpse  had  not  been  removed 
without  being  reanimated.  The  or- 
derly laying  aside  of  the  burial- 
clothes  showed  that  something  had 
happened  different  from  the  mere  re- 
moving of  a  corpse. 


264 


JOHN. 


9  For  as  yet  they  knew  not 
the  scripture,  that  he  must  rise 
again  from  the  dead. 

10  Then  the  disciples  went 
away  again  unto  their  own 
home. 

11  But  Mary  stood  without 
at  the  sepulchre  weeping:  and 
as  she  wept,  she  stooped  down 
and  looked  into  the  sepulchre, 

12  And  seeth  two  angels  in 
white,  sitting,  the  one  at  the 
head,  and  the  other  at  the  feet, 
where  the  body  of  Jesus  had  lain. 

13  And  they  say  unto  her. 
Woman,  why  weepest  thou? 
She  saith  unto  them,  Because 
they  have  taken  away  my  Lord, 
and  I  know  not  where  they  have 
laid  him. 

14  And  when  she  had  thus 
said,  she  turned  herself  back, 
and  saw  Jesus  standing,  and 
knew  not  that  it  was  Jesus. 

15  Jesus  saith  unto  her.  Wo- 
man, why  weepest  thou?  whom 
seekest  thou?  She,  supposing 
him  to   be   the   gardener,  saith 


9.  Knew  not  the  scripture ;  had  not 
understood  the  scripture.  See  Ps. 
16:  10,  compared  with  Acts  2 :  31. 

11.  Mary  stood  ioithout  at  the  sepul- 
chre. Having  informed  Peter  and 
John,  she  had  herself  come  back  to 
the  sepulchre. 

16.  Jesus  saith  unto  her,  Martj. 
His  familiarly  speaking  to  her  by  her 
name,  as  one  that  was  well  acquaint- 
ed with  her,  and  in  a  tone  of  voice  to 
which  she  had  long  been  accustomed, 
at  once  convinced  her  that  it  was 
Jesus  who  was  speaking  to  her. 
II  Rahhoni.  This  was  the  most  honora- 
ble of  the  titles  used  among  the  Jews. 
It  is  immediately  explained  by  the 
evangelist. 

17.  Touch  me  not.  Mary  was 
doubtless  prostrating   herself  at    the 


unto  him,  Sir,  if  thou  have  borne 
him  hence,  tell  me  where  thou 
hast  laid  him,  and  I  will  take 
him  away. 

16  Jesus  saith  unto  her,  Ma- 
ry. She  turned  herself,  and  saith 
unto  him,  Rabboni,  which  is  to 
say,  Master. 

17  Jesus  saith  unto  her, 
Touch  me  not :  for  I  am  not  yet 
ascended  to  my  Father :  but  go 
to  my  brethren,  and  say  unto 
them,  I  ascend  unto  my  Father 
and  your  Father,  and  to  my  God 
and  your  God. 

18  Mary  Magdalene  came 
and  told  the  disciples  that  she 
had  seen  the  Lord,  and  that  he 
had  spoken  these  things  unto  her. 

19  Then  the  same  day  at  eve- 
ning, being  the  first  day  of  the 
week,  when  the  doors  were  shut 
where  the  disciples  were  assem- 
bled for  fear  of  the  Jews,  came 
Jesus  and  stood  in  the  midst, 
and  saith  unto  them.  Peace  he 
unto  you. 

20  And  when  he  had  so  said, 


feet  of  Jesus,  intending  to  embrace 
them.  II  For  I  am  not  yet  ascended^ 
&c.  This  remark  was  made  proba- 
bly to  induce  Mary  not  to  consume 
time  then  in  showing  respect  and 
in  paying  homage.  She  would  have 
time  for  this  purpose  hereafter.  Je- 
sus would,  at  the  proper  period,  as- 
cend to  his  Father  ;  but  he  had  not 
yet  gone,  and  it  was  rather  suitable 
that  Mary  should  communicate  to  the 
disciples  the  joyful  tidings  of  her 
having  seen  him,  than  that  she  should 
privately  indulge  her  emotions  of  love 
and  delight. 

19.  Came  Jesus.  He  came  unex- 
pectedly. Without  apprizing  them 
of  his  being  near,  he  entered  the  room 
where  they  were  assembled.  The 
language  implies  that  there  was  some- 


CHAPTER  XX. 


2G5 


he  showed  unto  them  his  hands 
and  his  side.  Then  were  the 
disciples  glad  when  they  saw  the 
Lord. 

21  Then  said  Jesus  to  them 
again,  Peace  be  unto  you  :  as  mi/ 
Father  hath  sent  me,  even  so 
send  I  you. 

22  And  when  he  had  said 
this,  he  breathed  on  them,  and 
saith  unto  them,  Receive  ye  the 
Holy  Ghost. 

23  Whose  soever  sins  ye  re- 
mit, they  are  remitted  unto  them  ; 
and  whose  soever  sins  ye  retain, 
they  are  retained. 

24  But  Thomas,  one  of  the 
twelve,  called  Didymus,  was  not 
with  them  when  Jesus  came. 

25  The  other  disciples  there- 
fore said  unto  him.  We  have  seen 


thing  unusual  in  his  manner  of  pre- 
senting himself  among  the  disciples; 
but  whether  it  was  miraculous  or  not, 
does  not  appear.  The  language  of 
Luke,  24 :  37,  shows  that  the  disci- 
ples regarded  his  presenting  himself 
among  them  as  wholly  out  of  the 
ordinary  course.  1|  Peace  be  unto  you. 
One  of  the  common  modes  of  saluta- 
tion.    See  Luke  24  :  36. 

2L  So  send  I  you.  Compare  17: 
18. 

22.  He  breathed  on  them.  An  em- 
blematic act,  signifying  his  bestowal 
of  the  Holy  Spirit,  which  was  soon 
to  take  place.  Compare  16  :  7,  13. 
The  Saviour  here  spoke  by  anticipa- 
tion, and  as  giving  a  new  assurance 
of  the  promise  already  made. 

23.  Whose  soever  sins  ye  remit,  &c. 
The  Saviour  addressed  the  disciples 
as  his  apostles  and  representatives. 
They  were  appointed,  and  were  soon 
to  be  fully  qualified,  as  the  authorita- 
tive ministers  of  the  Messiah,  for 
making  known  his  will.  As  Jesus 
had  been  the  authorized  messenger 
of  the  Father,  able   to  communicate 

VOL.  II.  23 


the  Lord.  But  he  said  unto 
them.  Except  I  shall  see  in  his 
hands  the  print  of  the  nails,  and 
put  my  finger  into  the  print  of 
the  nails,  and  thrust  my  hand 
into  his  side,  I  will  not  believe. 

26  And  after  eight  days  again 
his  disciples  were  within,  and 
Thomas  with  them:  then  came 
Jesus,  the  doors  being  shut,  and 
stood  in  the  midst,  and  said. 
Peace  be  unto  you. 

27  Then  saith  he  to  Thomas, 
Reach  hither  thy  finger,  and  be- 
hold my  hands ;  and  reach  hither 
thy  hand,  and  thrust  it  into  my 
side;  and  be  not  faithless,  but 
believing. 

28  And  Thomas  answered 
and  said  unto  him.  My  Lord  and 
my  God. 


without  mistake  his  will,  so  the  apos- 
tles were\o  be  fully  authorized  to  act 
in  the  Messiah's  place,  as  making 
known  the  great  principles  of  the 
new  religion,  and  able  to  answer  the 
inquiry.  Who  shall  receive  forgive- 
ness of  sin,  and  from  whom  shall 
forgiveness  be  withholden  ?  They 
would  be  qualified  to  instruct  men 
respecting  the  will  of  God  in  refer- 
ence to  pardon,  and  whatever  princi- 
ples they  should  announce  as  regu- 
lating the  pardon  of  sin,  those  would 
be  the  principles  recognized  in  heav- 
en. This  fulness  of  qualification, 
which  would  render  them  the  au- 
thoritative ambassadors  of  the  Mes- 
siah, and  interpreters  of  his  will, 
would  proceed  from  the  influence  of 
the  Holy  Spirit.  This  passage  is  of 
the  same  import  as  Matt.  16 :  19,  and 
18:  18. 

24.  Called  Didymus.  Compare  11  • 
16. 

28.  My  Lord  and  my  God.  Thom- 
as was  struck  with  astonishment,  so 
convincing  was  the  evidence  that  he 
who  stood  before  him  was  in  reality  hia 


266 


JOHN. 


29  Jesus  saith  unto  him, 
Thomas,  because  thou  hast  seen 
me,  thou  hast  believed  :  blessed 
are  they  that  have  not  seen,  and 
yet  have  believed. 

30  And  many  other  signs  tru- 
ly did  Jesus  in  the  presence  of 


Master.  The  emotions  which  sud- 
denly sprung  up  in  his  heart  he  could 
express  in  no  other  way,  than  by  the 
exclamation  in  which  he  recognized 
him,  and  with  increased  reliance  con- 
fided in  him,  not  only  as  being  his 
Master,  but  also  as  being  immensely 
superior  to  what  he  had  once  sup- 
posed. Thomas  spoke  in  an  excited 
state  of  mind ;  but  he  distinctly  per- 
ceived, that  something  more  than 
human  pertained  to  Jesus.  In  order 
rightly  to  appreciate  the  feelings  of 
Thomas,  it  is  necessary  to  consider 
that  on  previous  occasions  Jesus  had 
made  such  a  display  of  power  and 
knowledge  as  filled  the  disciples  with 
awe  (see  Matt.  8:  27.  14:  25—33. 
Luke  5:8),  and  that,  during  his  con- 
versation just  before  being  betrayed, 
he  had  dwelt  with  great  particularity 
on  the  topic  that  he  was  most  inti- 
mately united  with  the  Father.  In 
addition,  Thomas  was  deeply  im- 
pressed by  the  manner  in  which  Je- 
sus had  just  addressed  him,  as  show- 
ing that  Jesus  was  not  a  stranger  to 
the  doubts  and  unbelief  which  Thom- 
as had  expressed.  All  these  circum- 
stances united  were  acting  on  his 
mind,  and  under  their  influence  he 
uttered  his  exclamation.  Jesus  made 
no  objection  to  it ;  and  we  may  there- 
fore regard  him  as  assenting  to  the 
propriety  of  Thomas's  language.  His 
language,  too,  accords  with  the  sen- 
timent which  was  afterwards  more 
fully  embraced  by  the  disciples,  and 
which  is  so  distinctly  announced  in 
the  first  verse  of  this  Gospel.  There 
was,  doubtless,  among  the  disciples  an 
increasing  reverence  for  their  Mas- 
ter ;  and  occasionally  there  broke  forth 
from  them  expressions  of  astonish- 
ment, which  were  afterwards  to 
prove,  even    far  more  fully  than  the 


his  disciples,  which  are  not  writ- 
ten in  this  book. 

31  But  these  are  written,  that 
ye  might  believe  that  Jesus  ia 
the  Christ,  the  Son  of  God ;  and 
that  believing  ye  might  have  life 
through  his  name. 

disciples  then  perceived,  most  strictly 
conformed  to  the  whole  truth  respect- 
ing Jesus. 

29.  Because  thou  hast  seen  me,  &c. 
Jesus  here  gently  reproved  an  un- 
reasonable indulgence  of  doubt,  and 
a  demanding  of  greater  evidence  tlian 
is  necessary  :  he  also  commended  a 
willingness  to  yield  to  evidence  which 
is  appropriate  and  sufficient,  though 
it  be  not  so  great  as  might  be  fur- 
nished. Such  evidence  Thomas  had 
had  in  the  testimony  of  his  brethren  ; 
but  he  sought  for  stronger  evidence, 
determined  to  trust  only  to  his  own 
personal  sight. 

Remark.  When  we  have  appro- 
priate and  sufficient  evidence  in  re- 
gard to  religious  matters,  such  as,  in 
regard  to  other  subjects,  would  be 
deemed  sufficient,  we  ought  not  to 
withstand  it,  whether  it  be  the  evi- 
dence of  testimony  or  of  sight.  The 
Saviour  does  not  require  us  to  believe 
any  fact,  or  any  doctrine,  of  his  re- 
ligion, without  appropriate  evidence. 
But  when  such  evidence  is  furnished, 
it  is  sinful  not  to  yield  to  it.  When 
that  evidence  is  not  so  abundant  as  it 
might,  in  possible  circumstances,  be, 
yet  it  warrants  and  should  receive 
our  belief.  This  spirit  of  simply 
trusting  to  proper  testimony  is  pleas- 
ing to  the  Saviour,  and  is  most  ob- 
viously adapted  to  our  whole  nature 
and  to  all  our  circumstances.  But 
a  resisting  of  appropriate  evidence 
because  it  may  not  b#"so  strong  as  we 
think  ought  to  be  demanded,  argues 
a  wrong  state  of  mind,  and  may  hin- 
der a  person  from  feeling  the  force  of 
the  most  abundant  evidence. 

31.  Life  through  his  name  ;  eternal 
life  through  him. 


CHAPTER  XXI. 


267 


CHAPTER  XXI. 

AFTER  these  things  Jesus 
showed  himself  again  to  the 
disciples  at  the  sea  of  Tiberias : 
and  on  this  wise  showed  he  him- 

2  There  were  together  Simon 
Peter,  and  Thomas  called  Didy- 
mus,  and  Nathanael  of  Cana  in 
Galilee,  and  the  sons  of  Zebe- 
dee,  and  two  other  of  his  disci- 
ples. 

3  Simon  Peter  saith  unto 
them,  I  go  a  fishing.  They  say 
unto  him.  We  also  go  with  thee. 
They  went  forth,  and  entered 
into  a  ship  immediately;  and 
that  night  they  caught  nothing. 

4  But  when  the  morning  was 
now  come,  Jesus  stood  on  the 
shore;  but  the  disciples  knew 
not  that  it  was  Jesus. 

5  Then  Jesus  saith  unto  them. 
Children,  have  ye  any  meat? 
They  answered  him,  No. 

6  And  he  said  unto  them. 
Cast  the  net  on  the  right  side 
of  the  ship,  and  ye  shall  find. 
They  cast  therefore,  and  now 
they  were  not  able  to  draw  it  for 
the  multitude  of  fishes. 


CHAPTER  XXI. 

1.  The  sea  of  Tiberias;  the  same 
as  the  sea  of  Galilee  ;  called  also  the 
lake  of  Gennesaret.  See  Matt.  4  :  18. 
Luke  5:  1. 

2.  JVathanael ;  supposed  by  some  to 
be  the  same  person  as  Bartholomew. 
See  on  Matt.  10  :  3.  H  Cana.  See  2 :  1. 

4.  Kneic  not  that  it  was  Jesus.  They 
could  not  well  distinguish  at  such  a 
distance,  and  so  early  in  the  morning. 

5.  Children;  a  familiar  and  affec- 
tionate term  of  address.  Compare 
13 :  33.  II  Meat;  food.  See  on  Matt. 
3 :  4.  The  original  word  expresses 
something  to  be  eaten  with  bread  ;  such 
as  meat  or  fish. 


7  Therefore  that  disciple 
whom  Jesus  loved  saith  unto 
Peter,  It  is  the  Lord.  Now 
when  Simon  Peter  heard  that  it 
was  the  Lord,  he  girt  his  fisher's 
coat  unto  him,  (for  he  was  na- 
ked,) and  did  cast  himself  into 
the  sea. 

8  And  the  other  disciples 
came  in  a  little  ship  (for  they 
were  not  far  from  land,  but  as  it 
were  two  hundred  cubits)  drag- 
ging the  net  with  fishes. 

9  As  soon  then  as  they  were 
come  to  land,  they  saw  a  fire  of 
coals  there,  and  fish  laid  thereon, 
and  bread. 

10  Jesus  saith  unto  them. 
Bring  of  the  fish  which  ye  have 
now  caught. 

11  Simon  Peter  went  up,  and 
drew  the  net  to  land  full  of  great 
fishes,  a  hundred  and  fifty  and 
three :  and  for  all  there  were 
so  many,  yet  was  not  the  net 
broken. 

12  Jesus  saith  unto  them. 
Come  and  dine.  And  none  of 
the  disciples  durst  ask  him,  Who 
art  thou?  knowing  that  it  was 
the  Lord. 


6.  Right  side;  right  in  distinction, 
not  from  the  wrongs  but  from  tho 
left. 

7.  Fisher's  coat;  a  sort  of  frock  with- 
out sleeves,  reaching  to  the  knees,  and 
worn  over  the  inside  tunic.  ||  Naked. 
This  term  was  applied  to  a  person  who 
had  thrown  off  his  outer  garment. 
See  on  Mark  14  :  51. 

8.  A  little  ship ;  probably  the  boat 
in  which  the  disciples  had  been  during 
the  night.  1|  Tico  hundred  cubits; 
equal  to  three  hundred  feet. 

12.  Dine.  The  word  in  the  original 
was  sometimes  applied  to  an  early 
meal  (v.  4)  as  well  as  to  a  meal  at  a 
later  hour. 


268 


JOHN. 


13  Jesus  then  cometh,  and 
taketh  bread,  and  giveth  them, 
and  fish  likewise. 

14  This  is  now  the  third 
time  that  Jesus  showed  himself 
to  his  disciples,  after  that  he  was 
risen  from  the  dead. 

15  So  when  they  had  dined, 
Jesus  saith  to  Simon  Peter,  Si- 
mon son  of  Jonas,  lovest  thou 
me  more  than  these  1  He  saith 
unto  him.  Yea,  Lord :  thou 
knowest  that  I  love  thee.  He 
saith  unto  him,  Feed  my  lambs. 

16  He  saith  to  him  again  the 
second  time,  Simon  son  of  Jonas, 
lovest  thou  me  1     He  saith  unto 


13.  ^nd  giveth  them.  As  on  for- 
mer occasions,  so  now,  Jesus  per- 
formed the  part  of  the  head  of  the 
family. 

15.  More  than  these  9  that  is,  more 
than  these  other  disciples  love  me. 
The  Saviour  had  reference  to  the  fact, 
that  Peter  had  always  been  foremost  in 
expressions  of  zeal  and  attachment  in 
respect  to  his  Master,  and  had  de- 
clared a  determination  to  be  faithful 
though  all  the  other  disciples  should 
forsake  Jesus.  See  Matt.  26:  33. 
Compare  John  13 :  37.  Peter  had 
also  just  shown  a  peculiar  attachment 
to  Jesus  by  hastening  from  the  boat 
and  swimming  to  the  shore.  ||  Yea, 
Lord:  thou  knowest,  &c.  Peter  would 
not  claim  for  himself  a  stronger  love 
to  his  Master  than  his  brethren  pos- 
sessed, but  modestly  declared,  that 
he  did  love  his  Master.  ||  Lambs  ;  a 
metaphorical  term,  meaning  folloio- 
ers.  Jesus  compared  himself  to  a 
shepherd  ;  and  Peter  was,  under  him, 
to  take  care  of  the  flock.  The  word 
lambs  in  this  verse  is  of  the  same  sig- 
nification as  the  word  sheep  in  the 
two  following  verses;  just  as  these 
two  words  are  used  without  differ- 
ence of  meaning  in  Matt.  10 :  16  and 
Luke  10  :  3.  If  there  were  any  dif- 
ference, it  probably  amounted  to  this, 


him,  Yea,  Lord :  thou  knowest 
that  I  love  thee.  He  saith  untc 
him.  Feed  my  sheep. 

17  He  saith  unto  him  the 
third  time,  Simon  son  of  Jonas, 
lovest  thou  mel  Peter  was 
grieved  because  he  said  unto 
him  the  third  time,  Lovest  thou 
me  ?  And  he  said  unto  him.  Lord, 
thou  knowest  all  things;  thou 
knowest  that  I  love  thee.  Jesus 
saith  unto  him.  Feed  my  sheep. 

18  Verily,  verily,  I  say  unto 
thee.  When  thou  wast  young, 
thou  girdedst  thyself,  and  walk- 
edst  whither  thou  wouldest :  but 
when   thou   shalt  be   old,   thou 


that  the  use  of  the  word  lamb  was 
more  strikingly  indicative  of  affection 
for  the  flock  than  that  of  the  word 
sheep. 

17.  The  third  time.  Thus  the  Sa- 
viour not  only  reminded  Peter  of  his 
having  thrice  denied  his  Lord,  but 
also  gave  him  an  opportunity,  in  the 
presence  of  his  fellow-disciples,  of 
thrice  recalling  the  denial,  and  of 
thrice,  in  very  solemn  circumstances, 
avowing  his  sincere  love  to  him. 
II  Thou  knoicest  all  things.  Jesus  had 
so  often  shown  an  intimate  acquaint- 
ance with  the  hearts  and  thoughts  of 
those  who  were  around  him,  that 
Peter  would  now  appeal  to  Jesus 
himself  as  knowing  his  very  heart,  and 
as  one  who  could  not  be  deceived. 

18.  Thou  girdedst  thyself,  and 
walkedst,  &c.  The  dress  of  the  Ori- 
entals was  loose  and  flowing  ;  so  that 
when  they  went  abroad,  or  were  par- 
ticularly engaged  in  any  labor,  it  was 
necessary  to  fasten  their  outside  gar- 
ment with  a  girdle.  See  Luke,  12 : 
35.  The  purport  of  the  Saviour's 
remark  was,  that  Peter  had  never 
been  restrained  from  the  use  of  his 
liberty ;  he  had  never  been  subjected 
to  compulsion.  ||  Stretch  forth  thine 
hands ;  so  that  they  may  be  bound, 
like  a  captive's  hands.     H  Gird  thee. 


CHAPTEll  XXL 


2i;y 


shalt  stretch  forth  thy  hands,  and 
another  shall  gird  thee,  and  carry 
thee  whither  thou  vvouldest  not. 

19  This  spake  he,  signifying 
by  what  death  he  should  glorify 
God.  And  when  he  had  spoken 
this,  he  saith  unto  him,  Follow 
me, 

20  Then  Peter,  turning  about, 
seeth  the  disciple  whom  Jesus 
loved,  following;  (which  also 
leaned  on  his  breast  at  supper, 
and  said,  Lord,  which  is  he  that 
betrayeth  thee?) 


The  term  gird  is  here  used  as  equiva- 
lent to  the  word  chain.  The  idea  is, 
Another  shall  gird  thee,  not  with  an 
ordinary  girdle,  but  with  a  chain. 

19.  Signifying  by  what  death,  &c. 
Compare  2  Pet.  1  :  14.  Jesus  thus 
forewarned  Peter,  that  the  love  which 
he  had  professed  would  be  put  to  a 
severe  test.  Bonds  and  a  violent 
death  awaited  him.  He  must  there- 
fore be  on  his  guard,  and  adhere  faith- 
fully to  his  profession.  History  ac- 
cordingly informs  us  that  the  apostle 
Peter  suffered  death  by  crucifixion, 
with  his  head  downwards,  at  Rome, 
during  the  reign  of  the  emperor  Ne- 
ro. \\  FoUoio  me;  as  thine  example, 
imitate  me  in  submitting  to  a  violent 
death,  faithful  to  thy  professions,  and 
with  meek  acquiescence.  Compare 
Matt.  10  :  38. 

20.  Peter  —  seeth  the  disciple  ichorn 
Jesus  loved,  follotcing.  Jesus,  having 
addressed  Peter,  as  is  related  in  the 
two  preceding  verses,  probably  turned 
from  him,  and  gave  John  some  inti- 
mation of  a  desire  to  speak  private- 
ly with  him.  John  therefore  com- 
menced walking  after  Jesus.  ||  Lean- 
ed on  his  breast  at  supper.  See  13  : 
23—25. 

21 .  What  shall  this  man  do  ?  In 
what  way,  as  to  death,  will  he  glorify 
God  .?     What  shall  his  end  be  .? 

22.  Tarry  ;  remain  on  earth.  The 
force  of  the  Saviour's  inquiry  lies  in 
the  word  if;  as  though  he  had  said, 

23^ 


21  Peter  seeing  him,  saith  to 
Jesus,  Lord,  and  what  shall  this 
man  do  ? 

22  Jesus  saith  unto  him,  If 
I  will  that  he  tarry  till  I  come, 
what  is  that  to  thee?  Follow 
thou  me. 

23  Then  went  this  saying 
abroad  among  the  brethren,  that 
that  disciple  should  not  die  :  yet 
Jesus  said  not  unto  him.  He 
shall  not  die ;  but.  If  I  will  that 
he  tarry  till  I  come,  what  is  that 
to  thee  ? 


Even  if  I  had  purposed  that  he 
should  remain  on  earth  till  my  com- 
ing, that  would  be  no  concern  of 
thine.  Jesus  did  not  mean  to  imply 
that  he  had  formed  such  a  purpose 
respecting  John ;  he  wished  to  check 
the  unprofitable  curiosity  of  Peter, 
and  to  suggest  to  him  the  importance 
of  diligent  attention  to  his  own  duties. 
What  was  the  precise  meaning  of 
Jesus  in  the  expression  till  I  come,  it 
is  difficult  to  determine.  His  coming 
might  relate  either  to  his  coming  by 
means  of  death  to  receive  his  follow- 
ers to  himself  (John  14 :  3),  or  to  an 
expected  glorious  manifestation  of  his 
kingly  power  at  the  termination  of 
the  present  state  (Matt.  25  :  31).  The 
suggestion  contained  in  the  expres- 
sion seems  to  be,  If  T  choose  that  he 
should  not  die  at  all,  but  should  re- 
main on  earth  till  I  come  finally  and 
fully  to  reward  my  servants,  ever,  if 
that  were  my  will,  what  is  that  to 
thee  ?  The  Saviour  thought  it  proper 
not  to  gratify  the  curiosity  of  Peter  ; 
and  therefore  he  mentioned  merely 
a  supposable  case. 

23.  Among  the  brethren  ;  the  Chris- 
tians, who  afterwards  heard  of  the 
Saviour's  remark.  |1  That  that  disci- 
ple should  not  die  ;  that  he  would  re- 
main alive  on  earth,  till  the  Messiah 
should  come  to  reward  his  followers. 
It  is  w^orthy  of  remark  that  John 
lived  to  an  extreme  old  age,  and  died 
a  natural  death. 


270 


JOHN. 


24  This  is  the  disciple  which 
testifieth  of  these  things,  and 
wrote  these  things :  and  we  know 
that  his  testimony  is  true. 

25  And  there  are  also  many 
other   things   which   Jesus  did, 


24.  We  know,  &c.  It  was  well 
known  among  all  who  were  acquaint- 
ed with  John,  that  he  was  a  man  of 
strict  veracity.  The  writer  of  these 
words,  whether  it  was  John  himself, 
or  a  person  whom  he  employed  to 
write  or  copy  his  Gospel,  here  asso- 
ciates himself  with  the  numerous^ 
company  that  were  acquainted  with 
the  character  of  John. 

25.  The  world  itself  could  not  con- 
tain the  books,  &c.  A  very  strong 
method  of  conveying  the  thought, 
that  an  account  of  all  the  acts  and 
teaching  of  Jesus  would  require  a 
very  large  number  of  volumes,  and 
that  what  John  had  furnished  ought 
to  be  regarded  in  the  light  of  a  sketch 
of  the  acts  and  teaching  of  Jesus. 

Reflection.  Let  us  admire  the 
care  of  divine  providence,  which  has 
furnished  us  with  these  sketches  of 
the  life,  and  teaching,  and  death,  of 
Jesus  Christ.  These  sketches  reveal 
to  us  the  true  Saviour,  and  the  only 
way  to  heaven.  Faintly  as  they  may 
disclose  the  glory  of  our  Redeemer, 
they  yet  present  such  traces  of  divine 
excellence  aa  may  well  call  forth  ar- 


the  which,  if  they  should  be  writ- 
ten every  one,  I  suppose  that 
even  the  world  itself  could  not 
contain  the  books  that  should  be 
written.     Amen. 


dent  aspirations  for  that  fuller  knowl- 
edge of  him  which  will  be  imparted 
to  those  who  shall  see  him  as  he  is. 
The  faint  glimmerings  which  we  here 
enjoy  are  adapted  to  our  present  state 
—  intended  not  so  much  to  satisfy  us 
as  to  excite  our  desires  for  more  inti- 
mate knowledge.  If  what  we  can  now 
know  of  his  excellent  greatness,  his 
spotless  purity,  his  matchless  conde- 
scension, produces  such  an  admira- 
tion of  his  character,  and  warrants 
an  unlimited  confidence  in  his  re- 
deeming power  and  love,  what  delight 
and  what  reverence  must  pervade  the 
soul  that  shall  be  admitted  into  his 
presence,  and  join  the  heavenly  an- 
them, "  Worthy  is  the  Lamb  that  was 
slain,  to  receive  power,  and  riches, 
and  wisdom,  and  strength,  and  honor, 
and  glory,  and  blessing !  " 

"  O  let  me  climb  those  higher  skies, 
Where  storms  and  darkness  never  rise : 
There  he  displays  his  power  abroad, 
And  shines  and  reigns  the  Incarnate  God  ! 

"  Nor  earth,  nor  seas,  nor  sun,  nor  stars, 
Nor  heaven,  his  full  resemblance  bears  } 

'  His  beauties  we  can  never  trace, 
Till  we  behold  him  face  to  face." 


G  O  U  li  D    AND    LINCOLN, 

No.  59  Washington  Street,  Boston, 

PUBLISH 

THE    FOUR    GOSPELS; 

WITH  NOTES, 

CHIEFLY      explanatory; 

INTENDED    PRINCIPALLY    FOR 

Sabbati)  Sc|)ool  ^tKc^txH  anti  33fbU  ®U»ses, 

AND    AS 

AN  AID   TO   FAMILY  INSTRUCTION. 
BY   HENRY   J.  RIPLEY, 

Prof,  of  Bib.  Lit.  and  Interpretation  in  Newton  Theol.  Inst. 


This  work  should  be  in  the  hands  of  every  strident  of  the  Bible ;  especially 
tvery  Sabbath  school  and  Bible  class  teacher.  It  is  prepared  icith  special 
reference  to  this  class  of  persons,  and  contains  a  mass  of  Just  the  kind  of  in- 
formation  wanted.     It  also  contains  a  splendid  colored  Map  of  Canaan. 

RECOMMENDATIONS. 

The  undersigned,  having  examined  Professor  Ripley's  Notes  on  the 
Gospels,  can  recommend  them  with  confidence  to  all  Avho  need  such 
helps  in  the  study  of  the  sacred  Scriptures.  They  are  simple,  intelli- 
gible, and  for  all  the  purposes  for  which  they  are  designed,  satisfactory. 
Unlike  most  annotations  with  which  we  are  acquainted,  those  passages 
which  all  can  understand  are  left  "  without  note  or  comment,"  and  the 
principal  labor  is  devoted  to  the  explanation  of  such  parts  as  need  to 
be  explained  and  rescued  from  the  perversions  of  errorists,  both  the 
ignorant  and  the  learned.  The  practical  suggestions  at  the  close  of 
each  chapter,  are  not  the  least  valuable  portion  of  the  work.  Most 
cordially,  for  the  sake  of  truth  and  righteousness,  do  we  wish  for  these 
Notes  a  wide  circulation.  P.  Church,  Baron  Stow, 

J.  Banvard,      Daniel  Sharp, 
J.  W.  Parker,   R.  H.  Neale. 

[From  R.  E.  Pattison,  D.  D.,  Prof.  Newton  Theological  Inst.] 
I  know  not  that  I  have  ever  read  so  much  commentary  with  so  few 
occasions  to  dissent  from  the  views  of  the  author ;  and  though  he  has 
fewer  devotional  and  practical  remarks  than  Dr.  Scott,  yet  they  are 
not  inferior  to  his,  either  in  spirit  or  effect.  Taking  every  thing 
into  consideration,  I  should  sooner  recommend  the  Notes  to  that  class 
of  persons  for  whom  they  were  designed,  than  any  other  with  which 
I  am  acquainted  R.  E.  Pattison. 


Riplty's  Notes  on  the  Gospch. 


[From  the  Minutes  of  the  New  Hampshire  State  Convention.] 
Your  committee  recommend  to  the  special  notice  of  their  brethren 
"  Ripley's  Notes  on  the  Gospels,"  which  should  find  a  place  in  every 
Sabbath  school  and  family. 

[From  the  Biblical  Repository.] 
There  are  three  things  in  these  Notes  which  have  given  us  much 
satisfaction  ;  first,  the  kind  and  catholic  spirit  every  where  manifest 
—  second,  the  labor  is  bestowed  upon  the  really  difficult  texts  —  third, 
the  practical  reflections  are  few  and  to  the  point. 

[From  Zion's  Advocate,  Portland.] 
They  seem  to  us  to  be  characterized  by  great  correctness  of  senti- 
ment, so  that  they  are  a  very  safe  guide  to  the  Sabbath  school  teacher. 
We  are  much  pleased,  also,  with  the  topics  of  reflection,  which  are 
appended  to  each  chapter.  We  prefer  this  method  of  merely  suggest- 
ing such  topics,  to  that  adopted  by  authors  of  similar  works,  of  dwell- 
ing somewhat  at  length  upon  them.  These  Notes  breathe  throughout 
the  spirit  of  fervent  piety  ;  and  he  who  reads  them  will  be  improved  in 
piety  as  well  as  in  knowledge.  We  cordially  recommend  this  work  to 
all  engaged  in  Sabbath  school  or  Bible  class  instruction,  and  to  heads 
of  families. 

[From  the  Boston  Recorder.] 

The  notes  are  brief,  limited  to  passages  that  require  explanation, 
and  to  the  point.  Important  topics  of  reflection  are  often  suggested, 
but  not  systematically,  to  aid  the  mind  of  the  reader  or  teacher  in  its 
own  labors,  rather  than  to  render  those  labors  unnecessary. 

[From  the  New  Hampshire  Baptist  Register.] 
Commentaries  on  the  Bible  are  become  so  numerous,  and  are  found 
so  frequently  defective,  that  we  sit  down  to  read  a  new  production  of 
this  kind  with  diminished  interest.  Ample  aid  is  commonly  adminis- 
tered, when  it  is  not  required,  but  when  it  is,  the  reader  is  left  to  make 
of  his  perplexity  the  best  he  can.  These  remarks,  however,  are  by  no 
means  appHcable  to  Professor  Ripley's  Notes  on  the  Gospels.  Where 
light  is  necessary,  it  is  given ;  where  it  would  be  superfluous,  it  is 
withheld.  In  short,  these  notes  universally  partake  of  the  learning,  the 
caution,  the  modesty,  and  the  independence  for  which  their  author  is 
known.  The  mechanical  department  of  tlie  work  is  well  executed. 
We  cordially  recommend  the  Notes  to  conductors  of  Bible  classes,  and 
to  teachers  of  Sabbath  schools.  The  clergyman,  too,  will  find  them 
well  worthy  of  a  place  in  his  library.  The  price  is  reasonable,  and 
every  Baptist  family  ought  to  possess  them. 

[From  the  Biblical  Recorder  and  Southern  Watchman.] 
On  former  occasions  we  have  introduced  these  volumes  to  our  read- 
ers, and  have  spoken  of  them  in  terms  of  decided  commendation.    We 
will  just  add,  that  no  religious  family  nor  Sunday  school   teacher 
should  be  without  a  copy  of  these  Notes. 

[From  the  Christian  Watchman.] 
This  work,  which  we  have  been  anticipating  with  no  ordmaiy  de 
gree  of  interest,  more  than  meets  our  expectation.  The  notes  are 
chiefly  explanatory,  and  are  to  the  point.  They  are  written  in  a 
style  which  is  both  chaste  and  perspicuous.  The  style  of  publication 
IS  highly  finished,  and  adds  much  to  the  value  of  the  work. 


WAYLAND'S  UNIVERSITY  SEEMONS. 

SERMONS   DELIVERED  IN  BROWN  UNIVERSITY. 

By  Fkanois  Wayland,  D.  D. 

Second  Edition.      12mo.      I*rice    $1.00. 


"  Few  sermons  contain  so  much  carefully  arranged  thought  as  these  by 
Dr.  Wayland.  The  thorough  logician  is  apparent  throughout  the  volume, 
and  there  is  a  classic  purity  in  the  diction  unsurpassed  by  any  writer,  ana 
equalled  by  very  few."  —  New  Ywh  Commercial  Advertiser. 

"  They  are  the  careful  production  of  a  matured  and  powerful  intellect, 
and  were  addressed  to  a  thinking  and  well-infonned  audience,  and  are 
especially  adapted  for  the  educated  and  thoughtful  man." — Chr.  Alliance, 

"  No  thinking  man  can  open  to  any  portion  of  it  without  finding  his  atten 
tion  strongly  anrested,  and  feeling  inclined  to  yield  his  assent  to  those  self 
evincing  statements  which  appear  on  every  page.  As  a  writer,  Dr.  Way- 
land  is  distinguished  by  simplicity,  strength  and  comprehensiveness.  Ha 
addresses  himself  directly  to  the  intellect  more  than  to  the  imagination,  to 
the  conscience  more  than  to  the  passions.  Yet,  through  the  intellect  and 
the  conscience,  he  often  reaches  the  depths  of  our  emotive  nature,  and 
rouses  it  by  words  of  power.  We  commend  these  sermons  to  all  students 
of  moral  and  religious  truth,  to  all  lovers  of  sound  thought  conveyed  in 
elegant  diction."  —  Waldiman  ^  Rejiect(n\ 

"  The  discourses  contained  in  this  handsome  volume  are  characterized  by 
all  that  richness  of  thought  and  elegance  of  language  for  which  their  tal- 
ented author  is  celebrated.  The  whole  volume  is  well  worthy  of  the  pcu 
of  the  distinguished  scholar  and  divine  from  whom  it  emanates. — 
Dr.  Laird's  Cliristian  Union. 


SACRED    RHETORIC: 

Or,   Composition  and  Delivery  of  Sermons. 

By  Henry  J.  Ripley,  Prof,  in  Newton  Theological  Institution. 

Including  Wake's  Hints  on  Extemporaneous  Pre  aching. 

12mo.    Price  75  Cents. 

♦*  An  admirably  prepared  work,  clear  and  succinct  in  its  positions  and 
recommendations,  soundly  based  on  good  authority,  and  well  supported  by 
a  variety  of  reading  and  illustrations.  It  is  Avell  adapted  for  a  healthy  dis- 
cipline of  the  faculty,  and  there  are  few  preachers  who  might  not  with  profit 
revise  their  practice  by  its  pages.  It  is  worthy,  too,  of  being  a  companion 
to  Whately,  in  the  general  study  of  Rhetoric."  —  N.  Y.  Literary  World. 

"Prof.  Ripley  possesses  the  highest  qualifications  for  a  woi-k  of  this 
kind.  His  position  has  given  him  great  experience  in  the  peculiar  wants 
of  theological  students."  —  Providence  Journal. 

'*  His  canons  on  selecting  texts,  stating  the  proposition,  collecting  and 
arranging  materials,  style,  delivery,  etc.,  are  just  and  well  stated.  Every 
theological  student  to  whom  this  volume  is  accessible,  will  be  likely  to 
procure  it.  —  Christian  Mirror,  Portland. 

"  This  work  belongs  among  the  substantials  of  our  literature.  It  is  man- 
ifestly the  fruit  of  mature  thought  and  large  observation ;  it  is  pervaded 
by  a  manly  tone,  and  abounds  in  judicious  counsels  ;  it  is  compactly  writ- 
ten and  admirably  arranged,  both  for  study  and  reference.  It  will  become 
a  text  book  for  theological  students,  we  have  no  doubt ;  —  that  it  deserves 
to  be  read  by  all  ministers  who  can  avail  themselves  of  it,  and  especially 
by  all  young  ministers,  is  to  us  as  clear.  —  NY.  Recoi'der. 


REPUBLICAN    CHRISTIANITY: 

OK    TRUE    LIBERTY; 

As  Exhibited  in  Hie  Ufe^  Precepts,  and  Ecvrly  Disciples  of  the  Great  Redeemer 

By  E.   L.   M A G o o N . 

12mo.     Price  $1.25. 

'*  It  is  adapted  to  the  spirit  of  the  times.  It  meets  and  answers  the  great 
inquiry  of  the  present  day.  It  describes  clearly  the  corruptions  of  past 
times,  the  imperfections  of  the  present,  and  the  changes  that  must  bo 
effected  in  the  forms  and  spirit  of  religion,  and  through  religion  upon  the 
State,  to  secure  to  us  better  and  brighter  prospects  for  the  future.  TLe 
author  is  not  afraid  to  expose  and  condemn  the  errors  and  corruptions, 
either  of  the  Church  or  State." —  Christicm   Watchman. 

"  Mr.  M.  has  at  his  command  a  rich  store  of  learning,  from  which  he  skil 
fully  draws  abundant  evidence  for  the  support  of  the  positions  he  assumes.'* 
Boston  Recorder. 

*'  It  is  a  very  readable,  and  we  think  will  prove  a  useful  book.  The  ar 
gument  is  clear  and  Avell  sustained,  and  the  style  bold  and  direct.  The 
tone  and  spirit  of  the  entire  work  are  that  of  an'  independent  thinker,  and 
of  a  man  whose  sympathies  are  with  the  many  and  not  with  the  few,  with 
no  privileged  class,  but  with  the  human  race.  We  commend  this  book  to 
all  lovers  of  true  liberty  and  of  a  pure  Christianity."  —  Providence  Journcd. 

"  Mr.  Magoon  is  known  as  one  of  the  most  glowing  and  impressive  oratoi-s 
among  the  Baptist  Clergy.  He  thinks  boldly  and  speaks  frankly,  and 
with  a  variety  and  freshness  of  illustration  that  never  fail  to  command 
attention."  —  ^New  York  Tribune. 

"  He  considers  Christianity  in  all  its  parts  as  essentially  republican.  He 
has  maintained  liis  position  with  gi'eat  tact.  He  abounds  in  illustrations 
which  are  often  exceedingly  beautiful  and  forcible.  All  the  peculiarities 
of  his  style  appear  in  this  new  work,  which  will  generally  be  regarded  sis 
the  best  that  he  has  produced.  It  is  a  clear,  striking,  attractive,  presenta 
tion  of  his  views  and  the  reasons  for  them.  It  will  excite  attention,  both 
from  the  subject  itself  and  from  the  manner  in  which  it  is  handled." 
Philadelphia  Chronicle. 

"  This  book  is  one  which  the  masses  will  read  with  avidity,  and  its  pe- 
rusal, we  think,  will  fire  up  the  zeal  of  some  Christian  Scholars.''''  —  Baptitl 
Memorial. 


PROVERBS   FOR    THE    PEOPLE: 

Or,  Illustrations  of  Practical  Godliness  drawn  from  the  Book  of  Wisdom, 

BY    E.    L.    MAGOON. 

12mo.      Price  90  cents. 

"  He  is  quaint,  sententious, — he  has  indeed  the  three  great  qualities,  '  pith, 

?oint  and  pathos,'  —  and  always  enforces  high  and  noble  sentiments."  — 
Jeio  York  Recorder. 

"  It  is  a  popular  manual  of  great  practical  utility."  —  Ch.  Chronicle  Phila. 

"  The  subjects  are  so  selected  as  to  embrace  nearly  all  the  practical  duties 
of  life.  The  work,  in  consequence  of  this  peculiar  character,  will  be  found 
extensively  useful."  — Rochester  Democrat. 

"  The  work  abounds  with  original  and  pithy  matter,  well  adapted  to  en- 
gage the  attention  and  to  lefoiTn  the  life.  We  hope  these  discoui-ses  will  ba 
extensively  read."  — Morning  Star,  Dover. 

"  It  is  an  excellent  book  for  young  people,  and  especially  for  young  men, 
amidst  the  temptations  of  business  and  pleasure."  —  Albany  Express. 


HELIGIOUS    PROGRESS; 

HSCOURBES  ON  THE  DEVELOPMENT  OF  THE  CHRISTIAN  CHARACTER. 
BY  WILLI AIH  R.  WILLI AI^IS,  D.  D. 

12»?io,,  Cloth.      Price  85  Cents. 


From  H.  J.  Riplnj,  D.  D.,  Professor  of  Sacred  Rhetoric  and  Pastoral  Ditties, 
JVewton  Theol.  Inst. 
"  Dr.  Williams's  Discourses  delineate,  with  accuracy  and  just  proportions,  the  Chris- 
tian gracos  and  duties.  Strong  conceptions,  suggested  by  earnest  conviction,  arrest 
the  reader's  attention  in  this  volume,  no  less  than  the  author's  characteristic  beauty 
of  thought  and  language.  Historical  and  other  illustrations  of  sentiments  are  apt  and 
abundant ;  eveiy  page  almost  betraying  the  wide  comprehension  of  knowledge  which 
distinguishes  the  author.  These  Discourses  cannot  fail  to  make  the  heart  better,  while 
they  inform  the  understanding  and  gratify  a  cultivated  taste.  They  will,  of  course, 
be  sought  for,  and  will  promote  their  author's  usefulness  and  reputation." 

OPINION     OF     THE     PRESS. 

"  This  book  is  a  rare  phenomenon  in  these  days.  It  is  a  rich  exposition  of  Scripture, 
with  a  fund  of  practical,  religious  wisdom,  conveyed  in  a  style  so  strong  and  so 
massive,  as  to  remind  one  of  the  English  writers  of  two  centuries  ago  ;  and  yet  it 
abounds  in  fresh  illustrations  drawn  from  every  —  even  the  latest  opened  —  field  of 
science  and  of  literature." — Methodist  Q_u.art.erhj. 

"  The  author,  although  one  of  the  most  studious  and  erudite  men  of  the  day,  is  by 
no  means  a  mere  isolated  scholar.  His  vision  is  not  confined  by  the  walls  of  his 
library.  Watching  the  progress  of  affairs  from  the  quiet  '  loop-holes  of  his  retreat,'  he 
subjects  the  pictured  phantasmagoria  before  him  to  a  vigorous  and  searching  criticism. 
His  power  of  apt  and  forcible  illustration  is  almost  without  a  parallel  among  recent 
writers.  The  mute  page  springs  into  life  beneath  the  magic  of  his  radiant  imagination. 
But  this  is  never  at  the  expense  of  solidity  of  thought  or  strength  of  argument.  It  ia 
seldom  indeed  that  a  mind  of  so  much  poetical  invention  yields  such  a  willing  homage 
to  the  logical  element.  He  employs  his  brilliant  fancies  for  the  elucidation  and  orna- 
ment of  truth,  but  never  for  its  discoverj\" — Harpers^  Monthly  Miscellamj. 

"  A  series  of  truly  eloquent  discourses,  constituting  a  noble  testimony  on  behalf  of 
Christianity  as  the  only  source  and  measure  of  true  'progress.'  With  warm  and 
glowing  language.  Dr.  VVilliams  exhibits  and  enforces  this  truth,  every  page  radiant 
with  'thoughts  that  burn,'  and  leave  their  indelible  impression  upon  the  candid  and 
intelligent  mind."  —  JV.  Y.  Com.  Advertiser. 

"The  strength  and  compactness  of  argumentation,  the  correctness  and  beauty  of 
style,  and  the  importance  of  the  animating  idea  of  the  discourses,  are  worthy  of  the 
high  reputation  of  Dr.  Williams,  and  place  them  among  the  most  finished  homiletic 
productions  of  the  day.  We  could  wish  their  judicious  thoughts  and  animated  periods 
might  secure  the  study  of  every  Christian." — JV.  Y.  Evangelist. 

"  This  volume  contains  nine  lectures,  delivered  to  the  people  of  his  charge,  by  one 
of  the  most  eminent  clergymen  of  this  country." —  Providence  Journal. 

"  Dr.  Williams  is  certainly  one  of  the  most  intellectual  writers  we  know."  —  JV*.  Y 
State  Register. 

"  This  work  is  from  the  pen  of  one  of  the  brightest  lights  of  the  American  pulpit. 
We  scarcely  know  of  any  living  writer  who  has  a  finer  command  of  powerful  thought 
and  glowing,  impressive  language,  than  he.  The  present  volume  will  advance,  if 
possible,  the  reputation  which  his  previous  works  have  acquired  for  him."  —  Albany 
Evening  Atlas. 

"  Dr.  Williams  has  no  superior  among  American  divines,  in  profound  and  exact 
learning,  and  brilliancy  of  style.  He  seems  familiar  with  the  literature  of  the  world, 
and  lays  his  vast  resources  under  contribution  to  illustrate  and  adorn  everj'  theme  which 
he  investigates.  This  volume  is  destined  to  become  widely  popular,  and  to  circulate 
more  largely  than  any  of  the  author's  previous  productions.  We  wish  the  volume 
could  be  placed  in  every  religious  family  in  the  countiy,  to  elevate  the  standard  of 
Christian  attainment,  and  enlarge  the  conceptions  of  the  inherent  power  of  Christian 
ity  to  mould  national  character.-'  — Phila.  Chr.  Chronicle. 

"  We  anticipated  much  pleasure  and  profit  from  this  work,  but  our  anticipations 
have  been  more  than  realized.  We  venture  to  predict  that  this  work  will  take  its 
place  at  once  among  the  classics  of  American  literature."  — JV.  Y.  Recorder. 

"  These  sermons  are  certainly  able  and  eloquent  productions  ;  a  valuable  contri- 
bution to  those  efforts  which  are  making,  in  various  directions,  to  prevent  the  self- 
sufficiency  of  the  nineteenth  century  from  forgetting  its  allegiance  to  God  and  his 
Christ,  and  to  wake  up  the  true  church  to  the  duty,  even  as  it  has  the  power,  t» 
extend  over  the  world  its  spiritual  government." —.V.  Y.  Chr.  Inqnirer. 


THE  LIFE  AND  CORRESPONDENCE  OF  JOHN  FOSTER, 

AUTHOR  OP  •'  DECISION  OF   CHARACTER,"   "  ESSAYS,"   &C, 

BY    J.    E.    RYLAND. 

^ith  Notices  of  Mr.  Foster  as  a  Preacher  and  a  Companion,  by  JoHM 
Shepard,  author  of  "  Thoughts  on  Devotion,"  etc.  2  Vols,  in  one. 
Third  Edition,  12mo.  cloth,  51,25. 


"  In  simplicity  of  language,  in  majesty  of  conception,  in  the  eloquence  of  that 
conciseness  which  conveys  in  a  short  sentence  more  meaning  than  the  mind  dared 
at  once  admit,  —  his  writings  are  unmatched."  — JVVrt/t  British  Review. 

"It is  with  no  ordinary  expectations  and  gratification  and  delight  that  we  have 
taken  up  the  Biograpliy  and  Correspondence  of  the  author  of  the  '  Essays  on  De- 
cision of  Character,'  etc.  The  memoir  of  such  a  man  as  John  Foster,  must,  of  neces- 
sity, possess  very  peculiar  attractions.  It  is  certainly  natural,  and,  we  think  not  un- 
praiseworthy,  to  wish  to  become  more  nearly  acquainted  with  a  man  whose  writings 
have  been  perused  with  admiration  wherever  the  English  language  is  spoken  or  un- 
derstood ;  whose  calm,  transparent  and  impressive  thoughts  have,  in  their  acquaint- 
ance and  contact,  cut  out  new  channels  of  thought  in  ten  thousand  other  minds  ; 
whose  dignified  and  sober  views  of  life,  religion,  and  immortality  are  adapted  to  shed 
KG  hallowed  a  spirit  over  all  who  become  familiar  with  them  ;  and  whose  style  and 
vocabulary,  showing  him  a  perfect  master  of  our  mother  tongue,  taken  in  connec- 
tion with  his  other  noble  characteristics  as  an  author,  well  entitle  him  to  the 
quaint  description  of  his  contemporary  —  Robert  Hall,  '  a  great,  lumbering  wagon, 
loaded  with  gold.'  These  volumes  happily  introduce  us  to  such  a  view  of  his  life 
and  labors  as  it  is  most  satisfactory  for  us  to  obtain.  Mr.  Ryland,  the  editor  of  the 
memorials,  is  already  favorably  known  on  both  sides  of  the  water  by  his  literary 
offerings;  and  in  the  compilation  of  these  volumes  he  has  exercised  a  discrimi- 
nating judgment,  a  blameless  taste,  and  sound  discretion. 

"  We  are  glad  to  find  ourselves  in  possession  of  so  much  additional  matter  from 
the  well-nigh  inspired  pen  of  this  great  master  in  English  composition."—  Chris- 
tian Review. 

"  A  book  rich  in  every  way  —  in  good  sense,  vivacity,  suggestiveness,  liberality, 
and  piety." Mirror. 

"  The  letters  which  principally  compose  this  volume,  bear  strongly  the  impress 
of  his  own  original  mind,  and  are  often  characterized  by  a  depth  and  power  of 
thought  rarely  met  with  even  in  professedly  elaborate  disquisitions.'*  — ./3Zi/any 
.^rgvs. 

"This  work,  from  the  character  of  its  subject,  must  constitute  the  choice  book 
of  the  season,  in  the  department  of  correspondence  and  biography.  Disseminat- 
ing trains  of  thought  into  which  the  mind  of  Foster  has  led  us,  who  has  not  desired 
to  know  more  of  the  man,  of  his  interior  and  domestic  life  ;  of  the  experience  and 
Btrugglings  of  one  to  whom  there  had  been  given  so  profound  an  intuition  ;  so  deep 
an  insight  into  the  mysteries  of  truth.'  We  all  wish  to  know  what  he  was  as  a 
friend,  a  husband,  a  father,  and  as  a  practical  exponent  of  what  is  enshrined  in  the 
immortal  productions  of  his  pen.  All  who  appreciate  the  subject  of  which  these 
volumes  treat  will  rejoice  in  the  opportunity  of  adding  this  treasure  to  their  libra- 
ries." —  Christian  Rrjlector. 

"John  Foster  was  one  of  the  strongest  writers  of  his  age."  —  Christian  Register 

"This  collection  of  letters  will  sustain  and  perhaps  raise  the  reputation  of  John 
Foster.  We  see  in  it  every  where  the  strong  common  sense,  vigor  of  conception, 
acuteness  in  distinguishing  the  real  from  the  ostensible  motives  of  human  action, 
and  the  remarkable  insight  into  character,  which  mark  all  his  other  works.  lie  was 
the  anatomist  rather  than  the  physiologist  of  the  human  soul.  He  was  a  metaphy 
eician  also,  but  one  who  delighted  rather  to  develop  truth  in  the  concrete  than  in 
the  abstract.  His  skill  in  the  morbid  anatomy  of  the  human  soul  was  unsurpassed. 
He  winds  himself  into  all  the  sinuosities  of  character,  and  brings  to  light  weak- 
ness and  meanness  that  make  us  ashamed  of  our  race  while  we  read.  We  start 
at  seeing  our  own  secret,  sinful  thoughts  laid  bare  with  unmerciful  distinctness, 
and  all  their  deformities  increased  tenfold  by  the  terrible  exactness  of  delineation. 
Their  hideous  outlines  are  daguerreotyped  before  us  ;  and  such  is  the  power  of  the 
picture,  that  we  cannot  look  away  from  it  if  we  would." —  Chris  ian  fVotchman. 

GorLB   &   lilXCOLX,   PrBLISHERS,  BoSTOX. 


J.jt   0*60^5   Sc^ooU, 


MALCOM'S  BIBLE  DICTIONARY.  A  Dictionary  3f  the  most 
important  Names,  Objects,  and  Terms,  found  in  the  Holy  Scriptures; 
intended  principally  for  Sunday  School  Teachers  and  Bible  Classes. 
By  H.  Malcom,  D.D.  Illustrated  by  thirty-nine  Engravings  on  Wood, 
and  a  Map  of  Palestine.     One  Hundreth  Thousand.    Price  50  cents. 

From  the  Minutes  of  the  Boston  Baptist  Association, 
"  Believing  that  the  ndrantages  of  8abbath  School  and  Bible  Class  inatruction,  depend 
areatly  on  the  intelligence  of  their  teachers,  and  that  the  extended  circulation  of  Malcom's 
Hible  Dictionary  would  conduce  to  their  better  qualification,  Mesolvcd,  That  this  work  b« 
recommended  to  the  patronage  of  the  friends  of  early  religious  instruction." 

"  All  who  for  a  moment  recur  to  the  fact,  that  laree  folios  would  not  sufficiently  elucidata 
the  subjects  which  are  brought  to  view  in  the  Bible,  will  at  once  see  the  difficulty  which 
the  author  must  have  felt,  in  compressing  all  the  information  which  he  has  so  judiciously 
condensed.  If  any  should  inquire,  Why  have  we  not  more,  the  tliemes  being  so  numerous  ? 
let  such  an  one  look  again,  and,  perhaps,  in  his  surprise,  he  will  exclaim,  How  is  it,  that, 
in  a  book  so  completely  portable,  we  have  so  much  ?  to  have  made  a  larger  book,  as  could 
have  been  done  with  far  less  labor  than  this  cost,  might  have  placed  it  beyond  the  reach  of 
many,  to  whom  it  will  now  be  useful.  All  who  know  the  allusions  to  ancient  customs, 
and  Jewish  usages  in  Eastern  countries,  with  which  the  Bible  abounds,  will  discover  some- 
thing of  the  worth  of  this  volume.  It  is  very  neatly  printed  on  handsome  type  and  fine 
paper,  and  will,  we  doubt  not,  meet,  as  it  deserves,  a  ready  sale."  —  Christian  Watchman. 

HAGUE'S    GUIDE    TO    CONVERSATION  on  the  New  Testament. 

Designed  for  the   Use  of  Bible   Classes  and  Sabbath   Schools.    Vol.  I. 
Matthew,  —  Vol.  II.  John.    By  Eev.  Wm.  HxIgue.    Price  17  cents  each. 

SABBATH  SCHOOL  CLASS  BOOK.  Comprising  copious  Exercises 
on  the  Sacred  Scriptures.  By  E.  Lincoln.  Kevised  and  improved  by 
an  eminent  Clergyman,  and  a'Superintendent.    Price  12-^  cents. 

"  Having  examined  vour  Sabbath  School  Class  Book,  it  gives  ns  pleasure  to  express  our 
satisfaction  with  its  design  and  execution.  The  great  benefit  which  a  good  class  book 
accomplishes,  consists  in  guiding  the  mind  of  the  scholar  in  the  study  of  his  lesson,  and  in 
suggesting  topics  of  conversation  to  the  teacher.  To  this  end  we  think  your  work  is  well 
adapted;  having  avoided,  in  a  great  degree,  the  evils  of  extreme  redundance  or  concise- 
ness. Wm.  Hague,  H.  Malcom, 
•                                                                     E.  Thkeshkk,  Baron  Stott. 

LINCOLN'S    SCRIPTURE    QUESTIONS,  With  the  answers  annexed, 
iving  in  the  language  of  the  Sacred  Volume,  intei-esting  portions  of  the 
[istory,  and  a  concise  view  of  the  Doctrines  and  Duties  exhibited  in  the 
Bible.     Price  $1.00  per  dozen. 

*^*  Where  Bibles  cannot  be  furnished  to  each  scholar,  the  Scripture  Questions  may  b« 
nsed  with  convenience,  as  the  answers  are  printed. 

THE  SABBATH  SCHOOL  HARMONY;  containing  appropriate 
Hymns  and  Music  for  Sabbath  Schools,  Juvenile  Singing  Schools,  and 
Family  Devotion.    By  N.  D.  Gould.    Price  12>^  cents. 

*^*  This  little  work  contains  about  fifty  tunes,  most  of  which  are  original,  and  75  hymns, 
•well  adapted  to  the  use  of  Sabbath  schools,  and  to  other  purposes  for  which  it  was  intended, 
and  of  such  variety  aa  require  no  other  Hymn  Book. 

SCRIPTURE     NATURAL     HISTORY,      Containing    a    Descriptive 

Account  of  Quadrupeds,  Birds,  Fishes,  Insects,  Reptiles,  Serpents,  Plants, 
Trees,  Minerals,  Gems,  and  Precious  Stones,  mentioned  in  the  Bible.  By 
Wm.  Cakpentek,  London ;  with  improvements,  by  Rev.  G.  D.  Abbott 
Illustrated  by  numerous  Engravings.     Price  $1.00. 

"  This  is  a  very  interesting  volume  to  general  readers  of  the  Bible.  BIr.  Abbott  has 
divested  the  work  of  its  learned  references,  and  adapted  it  to  the  comprehension  of  all.  We 
recommend  the  volume  as  one  of  great  value."  —  A.  M.  Quarterly  Register, 


THE  FOUR  GOSPELS,  WITH  NOTES.  Chiefly  Explanatory ;  in- 
tended principally  for  Sabbath  School  Teachers  and  Bible  Classes,  and 
as  an  aid  to  Family  Instruction.  By  Henry  J.  Ripley,  Newton  Theol. 
Institution.     Seventh  Edition.    Price  $1.25. 

*»*  This  work  should  be  in  the  hands  of  eveiy  student  of  the  Bible,  especially  every 
Sabbath  School  and  Bible  Class  teacher.  It  is  prepared  -R-ith  special  reference  to  this  clasi 
of  persons,  and  contains  a  mass  of  just  the  kind  of  information  wanted. 

"The  undersigned,  having  examined  Professor  Ripley's  Notes  on  the  Gospels,  can 
recommend  them  with  confidence  to  all  who  need  such  helps  in  the  study  of  the  sacred 
Scriptures.  Those  passages  which  all  can  understand  are  left '  witliout  note  or  comment,* 
and  the  principal  labor  is  devoted  to  the  explanation  of  such  parts  as  need  to  be  explained 
and  rescued  from  the  perversions  of  errorists,  both  the  ignorant  and  the  learned.  The 
practical  suggestions  at  the  close  of  each  chapter,  are  not  the  least  valuable  portion  of  the 
work.  Most  cordially,  for  the  sake  of  truth  and  righteousness,  do  we  wish  for  these  Notes 
m  wide  circulation. 

Baron  Stow,  R.  H.  Neale,  R.  Tuenbull, 

Daniel  Shakp,        J.  W.  Parker,        N.  Colter. 
Wm.  Haooe,  R.  W.  Coshman, 

THE  ACTS  OF  THE  APOSTLES,  WITH  NOTES.  Chiefly  Ex- 
planatory. Designed  for  Teachers  ui  Sabbath  Schools  and  Bible  Classes, 
and  as  an  Aid  to  Family  Instruction.  By  Prof.  Henry  J.  Ripley. 
Price  75  cents. 

"The  external  appearance  of  this  book, —the  binding  and  the  printed  page, —  'it  is 
a  pleasant  thing  for  the  eyes  to  behold.'  On  examining  the  contents,  we  are  favorably 
impressed,  first,  by  the  wonderful  perspicuity,  simplicity,  and  comprehensiveness  of  the 
author's  style ;  secondly,  by  the  completeness  and  systematic  arrangement  of  the  work,  in 
all  its  parts,  the  '  remarks  '  on  each  paragraph  being  carefully  separated  from  the  exposi- 
tion ;  thirdly,  by  the  correct  theology,  solid  instruction,  and  consistent  explanations  of 
difficult  passages.  The  work  cannot  fail  to  be  received  with  favor.  These  Notes  are  much 
more  full  than  the  Notes  on  the  Gospels,  by  the  same  author.  A  beautiful  map  accompanies 
them."  —  Christian  Befiector,  Boston. 

CRUDEN'S  CONDENSED  CONCORDANCE.  A  Complete  Con- 
cordance to  the  Holy  Scriptures  ;  by  Alexander  Cruden,  M.A.  A 
New  and  Condensed  Edition,  with 'an  Introduction;  by  Rev.  David 
King,  LL.D.    Fifth  Thousand.    Price  in  Boards,  $1.25  ;  Sheep,  $1.50. 

*j,*"Thi3  edition  is  printed  from  English  plates,  and  is  a  full  and  fair  copji  of  all 
that  is  valuable  in  Cruden  as  a  Concordance.  The  principal  variation  from  the  larger  book 
consists  in  the  exclusion  of  the  Bible  Dictionary,  which  has  long  been  an  incumbrance, 
and  the  accuracy  and  value  of  which  have  been  depreciated  by  works  of  later  date,  contain- 
ing recent  discoveries,  facts,  and  opinions,  unknown  to  Cruden.  The  condensation  of 
the  quotations  of  Scripture,  arranged  imder  their  most  obvious  heads,  while  it  diminishes 
the  bulk  of  the  work,  greatly  facilitates  the  finding  of  any  required  passage. 

"  Those  who  have  been  acquainted  with  the  various  works  of  this  kind  now  in  use, 
well  know  that  Cruden's  Concordance  far  excels  all  others.  Yet  we  have  in  this  edition  of 
Cruden,  the  best  made  better.  That  is,  the  present  is  better  adapted  to  the  purposes  of  a 
Concordance,  by  the  erasure  of  superfluous  references,  the  omission  of  unnecessary  expla- 
nations, and  the  contraction  of  quotations,  &c. ;  it  is  better  as  a  manual,  and  is  better 
adapted  by  its  price  to  the  means  of  many  who  need  and  ought  to  possess  such  a  work, 
than  the  former  larger  and  expensive  edition."  —  Boston  Recorder. 

"  The  new,  condensed,  and  cheap  work  prepared  from  the  voluminous  and  costly  one  of 
Cruden,  opportunely  fills  a  chasm  in  our  Biblical  literature.  The  work  has  been  examined 
critically  by  several  ministers,  and  others,  and  pronounced  complete  and  accurate." 

Baptist  Record,  Phila. 

*'  This  is  the  very  work  of  which  we  have  long  felt  the  need.  We  obtained  a  copy  of 
the  English  edition  some  months  since,  and  wished  some  one  would  publish  it ;  and  we 
are  much  pleased  that  its  enterprising  publishers  can  now  furnish  the  student  of  the  Bible 
with  a  work  which  he  so  much  needs  at  so  cheap  a  rate."  —  Advent  Herald,  Boston. 

"  We  cannot  see  but  it  is,  in  all  points,  as  valuable  a  book  of  reference,  for  ministers  and 
Bible  students,  as  the  larger  edition."  —  Christian  Reflector,  Boston. 

"  The  present  edition,  in  being  relieved  of  some  things  which  contributed  to  render  all 
former  ones  unnecessarily  cumbrous,  without  adding  to  the  substantial  value  of  the  work« 
feecomes  an  exceedingly  cheap  book."  —  Albany  Arsfus. 


II^CmBCc  tDotR$  on  3A^ix$m, 


JEWETT  ON  BAPTISM.  The  Mode  and  Subjects  of  Baptism.  By 
MiLO  p.  Jewett,  a.m.,  late  Professor  in  Marietta  College  and  a  licensed 
Minister  of  the  Presbyterian  Church.    Tenth  Thousand.    Price  25  cents. 

,»  There  continues  to  be  a  steady  demand  for  this  popular  book.  Its  cheapness  puVs  it 
within  the  reach  of  all.  Rev.  J.  R,  Graves,  one  of  the  editors  of  the  Tennessee  Baptist,  in  « 
recent  number  of  his  paper,  says : 

"  Who  will  write  the  history  of  one  little  Jcicett  on  Baptism  ?  Hundreds  in  our  land  have 
l/een  converted  to  the  truth  by  perusing  that  book.  In  the  past  year,  Remington,  an  able 
Methodist  preacher,  read  that  work.  It  resulted  in  his  conversion  '-  he  wrote  his  '  reasons, 
and  they  converted  another  preacher,  and  the  pebble  thus  thrown  by  Bro.  Jewett  in  the  sea 
of  mind,  produced  a  wave  which  produced  another,  and  thus  in  long  succession  they  will 
travel  on,  each  producing  its  successor  until  they  break  on  the  shores  of  eternity.  Is  the 
object  not  a  commeudable  one?  It  is  pouring  oil  upon  the  unresting  wave  of  religioui 
mind,  lashed  by  angry  discussions.  Such  books  read  in  solitude  with  one's  Bible  and  hii 
God,  will  hush  the  tempest  of  his  own  soul  to  rest." 

JUDSON  ON  BAPTISM.  A  Discourse  on  Christian  Baptism;  with 
many  quotations  from  Pedobapist  authors.  To  which  ai-e  added  a  letter 
to  the  church  in  Plymouth,  Ms.,  and  an  address  on  the  mode  of  baptizing. 
By  Adoniram  Judson.  Fifth  American  edition,  revised  and  enlarged 
by  the  authoi*.    Price  25  cents. 

%*  Several  large  editions  were  many  years  since  published  in  this  country,  and  rapidly 
circulated.  Although  frequent  calls  have  been  made  for  copies,  it  has  been  for  a  long  time 
"  out  of  print."  Heretofore  it  has  been  published  as  a  pamphlet,  and  is  now  for  the  firs! 
time  published  in  book  form,  making  a  neat  18mo.  volume,  and  having  been  thoroughly 
revised  and  enlarged  by  its  venerable  author,  while  lately  in  this  country,  it  will  be  sought 
for  and  read  with  interest  by  alL 

It  is  deemed  one  of  the  best  works  on  the  subject  of  Baptism,  extant. 

"It  is  a  clear,  calm,  and  convincing  view  of  the  futility  of  the  distinguishing  points  of 
Pedobaptism,  and  a  rational  and  scriptural  defence  of  the  baptism  of  persons  of  suitable 
age  and  qualifications,  and  in  the  manner  prescribed  in  the  New  Testament." 

Christian  Jieview,  Dec,  1847. 

THE  BAPTISMAL  QUESTION;  Containing  Messrs.  Cooke  and 
Towne's  "  Hints  to  an  Inquii-er  on  the  subject  of  Baptism  "  —  a  Review 
of  the  "Hints,"  by  Rev.  Wm.  Hague  —  with  a  Rejoinder  by  Messrs. 
Cooke  and  Towne,  and  Mr.  Hague's  Examination  of  the  Rejoinder." 
12mo.     Price  67  cents. 

BAPTISM  ITS  OWN  WITNESS;  Or,  Reflections  suggested  by 
reading  "  The  Baptized  Child."    By  Rev.  Wm.  Hague.     Price  12 >^  cts. 


THE  CHRISTIAN  REVIEW.  A  Quarterly  Publication.  Edited  by 
James  D.  Knowles,  Barnas  Sears,  and  S.  F.  Smith. 

A  limited  number  of  complete  sets,  from  1836  to  1843  inclusive, 
being  the  first  Eight  volumes,  can  be  supplied  at  $10.00  per  set,  in 
neat  Cloth  backs. 

A  few  copies  of  the  work,  from  vol.  2  to  vol.  8  inclusiTe,  wiL,  lie  Eup- 
plied  in  boards,  the  seven  volumes,  for  $5.00  per  set. 

Single  volumes  (except  the  Jirst),  supplied  in  numbers,  at  $1.00  pet 
volume. 

S*  The  Christian  Review  contains  valuable  contributions  from  all  the  leading  men  of  the 
Baptist  denomination,  and  is  an  important  acquisition  to  any  library.  The  present  opportu- 
nity to  secure  sets  of  the  early  volumes  of  this  work  at  this  greatly  reduced  price,  will,  we 
are  sure,  be  embraced  by  many  who  desire  to  possess  it,  and  may  never  again  have  bo 
favorable  an  opportunity,  as  the  stock  on  hand  is  limited. 


HYMN     BOOKS. 


THE  psalmist:  a  New  CoUection  of  Hymns,  for  the  use  of  the 
Baptist  Churches.     By  Bakon  Stow   and    S'  F.  Smith. 

Assisted  by  W.  R.  WUliams,  Geo.  B.  Ide,  R.  W.  Griswold,  S.  P.  HilL 
J.  B.  Taylor,  J.  L.  Dagg,  W.  T.  Brantly,  R.  B.  C.  HoweU,  Samuel  Wi 
Lynd  and  John  M.  Peck. 

'Pulpit  edition,  12  mo.,  sheep.  Price  1.25.  Pew  edition,  18mo.,  75  cts. 
Pocket  edition,  32mo.,  56>^  cts.  —  All  the  different  sizes  supplied  iu 
extra  styles  of  binding  at  corresponding  prices. 

%*  This  work  it  may  be  said,  has  become  the  book  of  the  Baptist  denomination,  having 
been  introduced  extensively  into  every  State  in  the  Union,  and  the  British  provinces.  A» 
a  collection  of  hymns  it  stands  unrivalled. 

The  united  testimony  of  pastors  of  the  Baptist  churches  in  Boston  and  vicinity,  in  New 
York,  and  in  Philadelphia,  of  the  most  decided  and  flattering  character,  has  been  given  in 
favor  of  the  book.  Also,  by  the  Professors  in  Hamilton  Literary  and  Theological  Institution, 
and  the  Newton  Theological  Institution.  The  same,  also,  has  been  done  by  a  great  number 
of  clergymen,  churches.  Associations,  and  Conventions,  in  every  State  of  the  Union. 

THE    PSALMIST,  WITH   A  SUPPLEMENT,  by  Richard  Fuller, 

of  Baltimore,  and  J.  B.  Jeter,  of  Richmond.    (Prices  same  as  above.) 

*^*This  work  contains  nearly  thirteen  hundred  hymns,  original  and  selected,  by  178 
writers,  besides  pieces  credited  to  fifty-five  collections  of  hymns  or  other  works,  the  author- 
ship of  which  is  unknown.  Forty-five  are  anonymous,  being  traced  neither  to  authors  nor 
collections. 

The  Supplement,  occupying  the  place  of  the  Chants,  which  in  many  sections  of  the 
country  are  seldom  used,  was  undertaken  by  Rev.  Messrs.  Fuller  and  Jeter,  at  the  solicita- 
tion of  friends  at  the  South. 

"  The  Psalmist  contains  a  copious  supply  of  excellent  hymns  for  the  pulpit.  We  are 
acquainted  with  no  collection  of  hymns  combining,  in  an  equal  degree,  jwetic  merit,  evangeli- 
cal sentiment,  and  a  rich  variety  of  subjects,  with  a  happy  adaptation  to  pulpit  services. 
Old  songs,  like  old  friends,  are  more  valuable  than  new  ones.  A  number  of  the  hymns  best 
known,  most  valued,  and  most  frequently  sung  in  the  South,  are  not  found  in  the  Psalmist. 
Without  them,  no  hymn  book,  whatever  may  be  its  excellences,  is  likely  to  become  gener- 
ally or  permanently  popular  in  that  region."  —  Preface. 

COMPANION  FOR  THE  PSALMIST.  Containing  Original  Mu«ic. 
Arranged  for  hymns  in  '  The  Psalmist,'  of  peculiar  character  and  metre. 
By  N.  D.  Gould.    Price  12>^  cents. 

THE  SOCIAL  PSALMIST.  A  New  Selection  of  Hymns  for  Con- 
ference Meetings  and  Family  "Worship.  By  Baron  Stow  and  S.  F 
Smith. 

"  This  selection  has  been  in  preparation  nearly  five  years,  during  which  time  it  has  been  subjected 
to  repeated  examination  and  carelul  revision.  The  object  in  its  preparation  has  been  to  furnish  a 
•election  of  choice  hymns  (or  the  veslry  and  the  family  circle,  of  moderate  size,  and  at  trifling  expense, 
exactly  suited  to  the  various  stages  and  conditions  of  the  conference,  and  other  devotional  meeting* 
BUiUally  held  in  the  conference  room,  as  well  as  in  family  worship." 

It  is  printed  on  good  paper,  and  strongly  bound  in  sheep,  and  is  afforded  at  the  very  low  price  a 
25  cenu  per  copy,  and  Si2  50  per  dozen. 

THE   CHRISTIAN    MELODIST.     A  Collection  of  Hymns  for  So 
cial  and  Religious  "Worship.    By  Rev.  J.  Banvard. 

The  work  contains  600  hymns,  and  each  hymn  has  the  name  of  an  appropriate  tune  prefixed.  Th» 
notes  of  these  tunes,  occupying  more  than  sixty  pages,  are  inserted  at  the  end  of  the  volume. 

There  is  a  copious  variety  of  hymns,  adapted  to  all  the  regular  and  the  occasional  meetings  of  thf 
church,  printed  in  large,  open  type,  so  as  to  be  easily  read.    Price  37  1-2  cents.    $i  00  per  doxen. 

WINCHELL'S  WATTS.       WATTS  AND    RIPPON. 


THE  APOSTOLICAL  AND  PRIMITIVE  CHURCH  ;  Popular  la 
its  government  and  simple  in  its  worship.  By  Lyman  Colkman.  With 
an  introductory  essay,  by  Dr.  Augustus  Neandek,  of  Berlin.  Second 
Edition.     Price  $1.25. 

The  Publishers  have  been  favored  with  many  highly  eomwiendatory  notices  of  thii 
work,  from  individuals  and  public  journals.  The  first  edition  found  a  rapid  sale;  it  haa 
been  republished  in  England,  and  received  witli  much  favor ;  it  is  universally  pronounced 
ta  be  standaxd  authority  on  this  subject ;  and  is  adopted  as  a  Text  Book  in  Theological 
Seminaries. 

FrotA  the  Professors  in  Atidover  Theological  Seminanj. 
«'  The  undersigned  are  pleased  to  hear  that  you  are  soon  to  publish  a  new  edition  of  ttie 
♦Primitive  Church,'  by  Lymak  Coleman.  They  regard  this  volume  as  the  result  of 
extensive  and  original  research ;  as  embodying  very  important  materials  for  reference, 
much  sound  thought  and  conclusive  argument.  In  their  estimation,  it  may  both  intereel 
and  instruct  the  intelligent  layman,  may  be  profitably  used  as  a  Text  Book  for  Theologi- 
cal Students,  and  shouEi  especially  form  a  part  of  the  libraries  of  clergymen.  The  intro- 
duction, by  Nkander,  is  of  itself  sufficient  to  recommend  the  volume  to  the  literary 
public."  Leosard  Woods,  Bela  B.  Edavaeds, 

Ralph  Emerson,  Edwakd  A.  Park. 

THE  CHURCH  MEMBER'S  HAND  BOOK;  A  Guide  to  the 
Doctrines  and  Practice  of  Baptist  Churches.  By  Rev.  William 
Crowell.  18mo.  Cloth.  Price  37^  cents.  Contents — Chapter  I. 
The  Ground  Work  of  Religion;  Christian  Truth.  II.  The  Frame 
Work  of  Religion  ;  Christian  Churches.  III.  The  Memorials  of  Reli- 
gion; Christian  Ordinances.  IV.  The  Symbols  of  Religion;  Christian 
Sacraments.  V.  The  Privileges  of  Religion;  Christian  Exercises. 
VI.  The  Duties  of  Religion ;  Church  Discipline.  VII.  The  Life  of 
Religion ;  Christian  Love. 

"  We  have  never  met  with  a  book  of  this  size  that  contained  so  full  and  complete  a  synopsis  of  the 
Doctrioeo  aud  Practice  of  the  Baptist,  or  auy  otlier  church,  as  this.  Mr.  Croivell  ia  one  of  the  ableu 
writers  in  the  denomination,  and  if  there  is  a  subject  in  the  whole  range  of  Christianity  which  he  is 
pre-eminently  qi-ialitied  to  discuss,  it  is  tlie  oiie  before  us.  The  'Hand  Book'  is  not  an  abriciffment 
of  the  '  Church  Member's  Manual,'  by  the  same  a\ithor,  but  is  written  expressly  as  a  brief,  plain 
guide  lo_voung  members  of  the  church.  It  appears  to  have  btea  prepared  with  much  care  and  labor, 
and  is  just  such  a  'oook  as  ia  needed  by  every  youngs  church  member;  we  laig'ht  safely  add,  and  by 
most  of  the  older  members  in  tlie  denomination  ;  for  there  is  a  vast  amount  of  information  in  it  that 
wiH  be  found  ©f  practical  use  to  all," —  Qirietian  SecretdTy^  Hartford. 

"  It  is  concise,  clear,  and  comprehensive ;  and,  as  an  exposition  of  ecclesiastical  principles  and  prac- 
tice, is  worthy  of  careful  study  of  all  the  young  members  of  our  churches.  We  hope  it  may  be  widely 
circulated,  and  that  the  youthful  thousands  of  our  Israel  may  become  faaniliar  with  its  pages."— irotefc- 
tnan  and  RefiecUir, 

THE  CHURCH  IN   EARNEST;     By  John  Angell  James.    18mo. 

cloth;  price  50  cents. 

«  A  very  seasonable  publication.  The  church  universal  needs  a  re-awakening  to  its  high 
vocation,  and  this  is  a  book  to  efteet,  so  far  as  human  intellect  can,  the  mudi  desired  resu9- 
citation."  —  iV.  Y.  Com.  Adv.  „    ,     ,  ,^        , 

»  We  are  dlad  to  see  that  this  subject  has  arrested  the  pen  of  Mr._  James.  We  wclo»me 
and  comme^nd  it.  Let  it  be  scattered  like  autumu  leaves.  We  believe  its  perusal  wiU  do 
much  to  impress  a  conviction  of  the  high  mission  of  the  Chnstian,  and  much  to  arouse  the 
Christian  to  fullil  it."  — jN''.  r.i?ecorc/e7-.  .  ,     ,   ,     .l-  ^         a      »  «o^««*  ♦„« 

"  We  rejoice  that  this  work  has  been  republished  in  this  country,  and  we  cannot  too 
etronRly  commend  it  to  the  serious  perusal  of  the  churches  of  every  name.    —J^^''."^^-^ 

"  ]Nfr.  James's  writings  all  have  one  object,  to  do  execution.  He  wntes  under  the  mpulse 
__  Do  sometlung,  do  it.  He  studies  not  to  be  a  profound  or  learned,  but  a  proetictil  writer. 
He  aims  to  raise  the  standard  of  pietv,  hoUness  in  the  heart,  and  h<>Unes3  of  Ufe.  ^'le  influ- 
ence which  this  work  wiU  exert  on  the  church  must  be  highly  wIutary."_iSosfon  lieco)  der. 

THE   CHURCH    MEMBER'S    GUIDE,    By  Rev.  J.  A.  James.  Edited 

by  Rev.  J.  0.  Choules.    New  Edition  ;  with  an  Introductory  Essay,  by 
Rev.  Hubbard  Wikslow.    Price  38  cents. 

A  pastor  -writea— "I  sincerely  wi«h  that  every  professor  of  religion  in  the  land  mar 
possess  this  excellent  manual.  I  am  anxious  that  every  member  of  my  church  shouM 
possess  it,  and  shall  be  happy  to  promote  its  circulation  still  more  extensively." 

"The  spontaneous  eflfusioB  of  our  heart,  on  laying  the  book  down,  was,  — may  eveiy 
!^hurch-mcmber  in  our  land  soon  possess  this  book,  and  be  blessed  with  all  the  happin^si 
irkich  conformiiy  to  its  evangelic  sentiments  and  directions  ia  calculated  to  confer." 

Ofuistian  Secretourn 


(E§e  ^M$  of  ImRgn  --  fi^ntc^  -"  Kctn;|ji$, 


THE  EXTENT  OF  THE  ATONEMENT,  In  its  relation  to  God  and 
the  Universe.    By  Thomas  W.  Jenkyn,  D.D.     Price  85  cents. 

"  We  have  examined  this  work  with  profound  interest,  and  become  deeply  impressed 
with  its  value.  Its  style  is  lucid,  its  analysis  perfect,  its  spirit  ond  tendencies  eminently 
evangelical.  We  have  no  where  else  seen  the  atonement  so  clearly  defined,  or  vindicated 
on  grounds  so  appreciable."  —  Ii^ew  York  Recorder. 

"  Ab  a  treatise  on  the  grand  relation  of  the  Atonement,  it  is  a  book  which  may  be  em- 
phatically said  to  contain  the  '  seeds  of  things,'  the  elements  of  mightier  and  nobler  contri- 
nutians  of  thought  respecting  the  sacrifice  of  Christ,  than  any  modem  production.  It  is 
characterized  by  highly  original  and  dense  trains  of  tliought,  which  make  the  reader  feel 
that  he  is  holding  communion  with  a  mind  that  can  '  mingle  with  the  universe.'  We  con- 
eider  this  volume  as  setting  the  long  and  fiercely  agitated  question,  as  to  the  extent  of  the 
Atonement,  completely  at  rest  Posterity  will  thank  the  author  till  the  latest  ages,  for  his 
Illustrious  arguments."  —  New  York  Evangelist. 

THE    UNION    OF  THE  HOLY  SPIRIT  AND  THE  CHURCH,    In 

the  Conversion  of  the  World.  By  Thomas  W.  Jenkyn,  D.D.  Price 
85  cents. 

"  The  discussion  is  eminently  scriptural,  placing  its  grand  theme,  the  union  of  the  Holy 
Spirit  and  the  Church  in  the  conversion  of  the  world,  in  a  very  clear  and  affecting  light. 
Tnere  is  no  subject  in  theology,  no  department  in  practical  religion,  in  which  the  great  body 
of  Christian  professors  at  the  present  day,  we  may  iidd  ministers  of  the  Gospel,  more  need 
instruction  than  in  respect  to  the  agency  and  influences  of  the  Holy  Spirit  in  the  conver 
eion  of  men,  and  the  sanctification  of  believers."  — Christian  Watchman, 

"  A  very  excellent  work  upon  a  very  important  subject.  The  author  seems  to  have 
studied  it  in  all  its  bearings,  as  presented  to  his  contemplation  in  the  sacred  volume."  — 

London  Evangelical  Magazine. 

"Fine  talent,  sound  learning,  and  scriptural  piety  pervade  every  page.  It  is  impossible 
the  volume  can  remain  unread,  or  that  it  can  be  read  without  producing  great  effects.  Mr. 
Jenkvn  deserves  the  thanks  of  the  whole  body  of  Christians  for  a  book  which  will  greatly 
benefit  the  world  and  the  church."  —  London  Evangelist. 

ANTIOCH  ;  Or,  Increase  ot  Moral  Power  in  the  Church  of  Christ.  By 
Rev.  P.  Church.  With  an  Introductory  Essay,  by  Baron  Stow.  D.D. 
Price  50  cents. 

"  Here  is  a  volume  which  will  make  a  greater  stir  than  any  didactic  work  that  has  been 
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which  are  of  the  deepest  interest,  at  the  present  time,  to  the  churches  of  this  country.  The 
author  is  favorabl}^  known  to  the  religious  public,  as  an  original  thinker,  and  a  forcible 
writer.  His  style  is  lucid  and  vigorous.  The  Introduction,  by  Mr.  Stow,  adds  much  to 
the  value  and  attractions  of  the  volume."  —  Christian  Reflector. 

THE  PERSON  AND  WORK  OF  CHRIST.  By  Ernest  Sar- 
TORius,  D.  D.  Translated  by  Rev.  O.  S.  Stearns,  A.  M.  18mo. 
Cloth.    42  cents. 

"  A  work  of  much  ftbility,  and  presenting  ilia  argument  in  a  style  that  will  be  new  to  most  American 
leaders.    It  will  deservedly  attract  attention."  —  Aeto  York  Observer. 

"Whether  we  conaider  the  importance  of  the  subjects  discussed,  or  the  perspicuous  exhibition  o! 
truth  in  the  volume  before  us,  tlie  chaste  and  elegant  style  used,  or  the  devout  spirit  of  the  author, 
we  cannot  but  desire  that  the  work  may  meet  with  an  extensive  circulation." —  Christian  Iitdex. 

"  It  will  be  found  both  from  the  important  subjects  discussed,  as  well  as  the  earnestness,  beauty, 
aufi  vivacity  of  its  style,  to  possess  the  qualities  which  should  recommend  it  to  the  favor  of  the  Ohristian 
public."  —  Michigan  Chriclian  Herald. 

THE  IMITATION  OF  CHRIST,  By  Thomas  a  Kempis.  With 
an  Introductory  Essay,  by  T.  Chalmers,  D.D.  A  new  and  improved 
edition.    Edited  by  H.  Malcom,  D.D.     Price  38  cents. 

'*»*  "  This  work  has  for  three  hundred  years,  been  esteemed  one  of  the  best  practical  books 
In  existence,  and  has  gone  through  a  vast  number  of  editions,  not  only  in  the  original 
Latin,  but  in  every  language  of  Europe.  Dr.  Payson,  of  Portland,  thus  warmly  recom- 
mended it : 

"  If  you  have  not  seen  Thomas  a  Kempis,  I  beg  you  to  procure  it.  For  spirituality  and 
weanedness  from  the  world,  I  know  of  nothing  equal  to  it." 

%•"  That  the  benefit  of  the  work  may  bo  universally  enjoyed,  the  translation  of  Payne, 
which  best  agrees  with  the  original,  has  been  revised  by  Mr.  Malcom,  and  adapted  t* 
geaeral  asa." 


MOW    TO    BE    A    LADY;   A  Book  for  Girls,  containing  useful  hints  on 
the  formation  of  character.     Fifth  Thousand.     Price  50  cents. 

"  Having  daughters  of  his  own,  and  having  been  many  years  cmploysd  in  \rriting  for 
the  young,  he  hopes  to  be  able  to  olFer  some  good  advice,  in  the  following  pages,  in  an  en- 
tertaining way,  for  girls  or  misses,  between  the  ages  of  eight  and  fifteen.  His  object  is,  to 
assist  them  in  forming  their  characters  upon  the  best  model;  that  they  may  become  well- 
bred,  intelligent,  refined,  and  good ;  and  then  they  will  be  real  ladies,  in  the  highest  sense." 

Pre/ace. 

"  We  notice  these  two  books  together,  not  merely  because  they  are  by  the  same  author, 
and  contemplate  the  same  general  end,  but  because  they  are,  to  some  extent,  identicaL 
They  are  both  full  of  wholesome  and  judicious  counsels,  which  are  well  fitted  to  preserve 
the  young  from  the  numberless  evils  to  which  they  are  exposed,  and  to  mould  them  to 
virtue  and  usefulness.  The  style  is  simple  and  perspicuous  ;  and  there  is  a  directness  and 
earnestness  pervading  the  whole,  which,  one  would  suppose,  must  secure  for  it  a  readj 
access  to  the  youthful  mind  and  heart."— ^Z6aji2/  Argits. 

HOW    TO    BE    A    MAN;   A  Book  for  Boys,  containing  useful  hints  on 
the  formation  of  Character.     Fifth  Thousand.     Price  50  cents. 

"  My  design  in  writing  has  been  to  contiibute  something  towards  forming  the  character 
of  those  who  are  to  be  our  future  electors,  legislators,  governors,  judges,  ministers,  lawyers, 
and  physicians,  —  after  the  best  model ;  and,  from  tlie  Kind  reception  of  mj^  former  attempts 
to  benefit  American  youth,  I  trust  they  will  give  a  candid  hearing  to  the  hints  contained  in 
the  following  pages.  It  is  intended  for  boys — or,  if  you  please,  for  yoi/ny  gentlemen,  in 
early  youth,  from  eight  or  ten  to  fifteen  or  sixteen  years  of  age."  —  Preface, 

"  Two  delightful  volumes  by  the  Rev.  Harvey  Newcomb.  These  are  written  by  an  intel- 
ligent Christian /a^Aer.  They  contain  wise  and  important  counsels  and  cautions,  adapted 
to  the  young,  and  made  entertaining  by  the  interesting  style  and  illustrations  by  the  au- 
thor. They  are  fine  mirrors,  in  which  are  reflected  the  prominent  lineaments  of  the  Chris- 
tian young  gentleman  and  young  ladj/.  The  execution  of  the  works  is  of  the  first  order,  and 
the  books  will  afford  elegant  and  most  profitable  presents  for  the  young."  —  American  FulpiU 

ANECDOTES    FOR    BOYS  ;   Entertaining  Anecdotes  and  Narratives, 
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medium  of  conveying  moral  instructions  so  attractive  or  so  successful.  The  influence  of 
all  such  stories  is  far  more  powerful  when  the  child  is  assured  that  they  are  true.  The 
book  before  us  is  conducted  upon  these  ideas.  It  is  made  up  of  a  series  of  anecdotes,  every 
one  of  which  inculcates  some  excellent  morallesson.  We  cannot  too  highly  approve  of  the 
book,  or  too  strongly  recommend  it  to  parents."—  Western  Cotitinent,  Baltimore. 

ANECDOTES    FOR    GIRLS;  Entertaining  Anecdotes  and  Narratives, 
illustrative  of  principles  and  character.     Price  42  cents. 

"  There  is  a  charm  about  these  two  beautiful  volumes  not  to  be  mistaken.  They  are 
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short,  and  spirited,  with  a  inoral  drawn  from  each,  somewhat  after  the  manner  of  Todd  ;  and 
no  youth  can  read  them  without  finding  something  therein  adapted  to  every  age,  condition, 
and  duty  of  life.    We  commend  it  to  families  and  schools."  —  Albany  Spectator. 

"  No  fictitious  narratives  have  been  introduced.  The  anecdotes  are  drawn  from  %  great 
variety  of  sources,  and  have  many  important  applications  to  the  temptations  and  dangera 
to  which  the  young  are  specially  exposed.  Like  nil  the  publications  wliich  have  proceeded 
from  Mr.  Newcomb's  prolific  pen,  these  volumes  are  highly,  and  in  the  best  &«ii»e,  utilita- 
rian. He  desires  to  instruct  rather  than  to  dazzle;  to  infuse  correct  principles  into  the 
minds  and  the  hearts  of  the  young,  than  cater  to  a  depraved  appetite  for  romantic  excitement. 
We  cordially  commend  these  volumes  to  all  parents  and  children."  -   Chi-istian  Alliance, 

CHRISTIANITY  DEMONSTRATED  in  four  distinct  and  indepen 
dent  series  of  proofs  ;  with  an  explanation  of  the  Types  and  Prophecies 
concerning  the  Messiah-     Price  75  cents. 

The  object  of  the  writer  has  been  to  classify  and  condense  the  evidence,  that  the  whole 
force  of  each  particular  kind  might  be  seen  at  one  view.  He  has  also  aimed  to  render  the 
work  practical,  so  as  to  have  it  a  book  to  be  read  as  well  as  studied.  The  Types  and  Prophe- 
cies furnish  an  important  species  of  eyidencc,  and  are  rich  in  instruction  npon  the  way 
cf  Salvation. 


THE  PRE-ADAMITE  EARTH:  Contributions  to  Theological  Science. 
Price  85  cents. 

"It  is  a  book  for  thinking  men.    It  opens  new  trains  of  thought  to  the  reader putt 

him  in  a  new  position  to  survey  the  wonders  of  God's  works  ;  and  compels  Natural  Sci- 
ence to  V>«*r  lier  decided  testimony  in  support  of  Divine  Truth." PhUa.  Ch.  Observe. . 

MAN  PRIMEVAL  ;  Or,  the  Constitution  and  Primitive  Condition  of  the 
Human  Being.  A  Contribution  to  Theological  Science.  With  a  finely 
engraved  portrait  of  the  author ;  12mo.  cloth,  price  $1.25. 

*#*  This  is  the  second  volume  of  a  series  of  works  on  Theological  Science.  The  first  won 
received  with  much  favor  —  the  present  is  a  continuation  of  the  principles  which  were 
Been  holding  their  way  through  the  successive  kingdoms  of  primeval  nature,  and  are  here 
resumed  and  exhibited  in  their  next  higher  application  to  individual  man. 

"  His  copious  and  beautiful  illustrations  of  tlie  successive  laws  of  the  Divine  Manifesta- 
tion, have  yielded  us  inexpressible  delight."  —  London  Eclectic  2ieview. 

THE  GREAT  COMMISSION  ;  Or,  the  Christian  Church  constituted 
and  charged  to  convey  the  Gospel  to  the  World.^^  A  Prize  Essay.  With 
an  Introductory  Essay,  by  W.  R.  Williams,  D.D.    Price  $1.00 

"  Of  the  several  productions  of  Dr.  Harris,  —  all  of  them  of  great  value,  —  that  now  before 
ns  is  destined,  probably,  to  exert  the  most  powerful  influence  in  forming  the  religious  and 
missionary  character  of  the  coming  generations.  But  the  vast  fund  of  argument  and  in- 
struction comprised  in  these  pages  will  excite  the  admiration  and  inspire  the  gratitude 
of  tliousands  in  our  own  land  as  well  as  in  Europe.  Every  clergyman  and  pious  and  re- 
flecting layman  ought  to  possess  the  volume,  and  make  it  familiar  by  repeated  perusal." 

Boston  Jiecordei: 

"  His  plan  is  original  and  comprehensive.  In  filling  it  up,  the  author  has  interwoven  facts 
with  rich  and  glowing  illustrations,  and  with  trains  of  thought  that  are  sometimes  almost 
resistless  in  their  appeals  to  the  conscience.  The  work  is  not  more  distinguished  for  its 
arguments  and  its  genius,  than  for  the  spirit  of  deep  and  fervent  piety  that  pervades  it." 

The  Bay-Spring. 

THE  GREAT  TEACHER  ;  Or,  Characteristics  of  our  Lord's  Ministry. 
With  an  Introductory  Essay,  by  H.  Humphrey,  D.D.  Tenth  thousand. 
Price  85  cents. 

"  The  book  itself  must  have  cost  much  meditation,  much  communion  on  the  bosom  of 
Jesus,  and  much  prayer.  Its  style  is,  like  the  country  which  gave  it  birth,  beautiful,  varied, 
finished,  and  everywhere  delightful.  But  the  style  of  this  work  is  its  smallest  excellence. 
It  wiU  be  read :  it  ought  to  be  read.  It  will  find  its  way  to  many  parlors,  and  add  to  the 
comforts  of  many  a  happy  fireside.  The  reader  will  rit.e  from  each  chapter,  not  able,  per- 
haps, to  carry  with  him  many  striking  remarks  or  apparent  paradoxes,  but  he  will  have  a 
sweet  impression  made  upon  his  soul,  Tike  that  which  soft  and  touching  music  makes  when 
every  thing  about  it  is  appropriate.  The  writer  pours  forth  a  clear  and  beautiful  light,  like 
that  of  the  evening  light-house,  when  it  sheds  its  rays  upon  the  sleeping  waters,  and 
covers  them  with  a  surface  of  gold.  We  can  have  no  sympathy  with  a  heart  which  yields 
not  to  impressions  delicate  and  holy,  which  the  perusal  of  this  work  will  naturally  make." 

Hampshire  Uazette. 

miscellanies;  Consisting  principally  of  Sermons  and  Essays.  With 
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MAMMON  ;  Or,  Covetousness,  the  Sin  of  the  Christian  Church.  A  Prize 
Essay.    Price  45  cents.    Twentieth  thousand. 

*»*  This  masterly  work  has  already  engaged  the  attention  of  churches  and  individaals, 
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hj  Rev.  W.  M.  Rogers  and  D.  M.  Lord.    Price  25  cents. 
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€lj4tn6et$'$   U)otR$, 


CHAMBERS'S     CYCLOP/EDIA     OF     ENGLISH     LITERATURE; 

A  Selection  of  the  Choicest  Productions  of  English  Authors,  from  the 
earliest  to  the  present  time ;  Connected  by  a  Critical  and  Biograph 
leal  History.  Edited  by  Robert  Chambers,  assisted  by  Robert 
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%*  The  Publishers  of  the  AMERTCAN  Edition  of  this  valuable  work  desire  to  state,  that, 
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of  readers.  We  have  been  inundated  by  a  stream  of  cheap  reprints,  tending  to  corrupt  the 
morals  and  vitiate  the  taste  of  our  community,  and  we  are  pleased  that  the  publishers  have 
still  sufficient  faith  in  the  purity  of  both,  to  induce  them  to  incur  the  large  outlay  which 
the  production  of  the  work  before  us  must  have  occasioned,  and  for  which  they  can  expect 
to  be  remunerated  only  by  a  very  extensive  sale." 

"  The  selections  given  by  Mr.  Chambers  from  the  works  of  the  early  English  writers  are 
copious,  and  judiciously  made.  *****  We  shall  conclude  as  we  commenced,  with  ex- 
pressing a  hope  that  the  publication  which  has  called  forth  our  remarks  will  exert  an  influ- 
ence in  directing  the  attention  of  the  public  to  the  literature  of  our  forefathers." 

North  American  Review. 

CHAMBERS'S  MISCELLANY  of  Useful  and  Entertaining  Knowledge, 
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In  ten  volumes  ;  price,  ^  10,00. 

***  The  design  of  the  Miscellany  is  to  supply  the  increasing  demand  for  useful,  in- 
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tivation  of  the  feelingg  and  understanding  of  the  people  —  to  impress  correct  views  on  impoi^ 
tant  moral  and  social  questions  —  suppress  every  species  of  strife  and  savagery  —cheer  the 
lagging  and  desponding  by  the  relation  of  tales  drawn  from  the  imagination  of  popular 
writers  — rouse  the  fancy  by  descriptions  of  interesting  foreign  scenes— give  a  zest  to 
every-day  occupations  bj'  ballad  and  lyrical  poetry  —  in  short,  to  furnish  an  unobtrusive 
friend  and  guide,  a  lively  fireside  companion,  as  far  as  that  object  can  be  attained  through 
the  instrumentality  of  books. 

CHAMBERS'S  LIBRARY  FOR  YOUNG  PEOPLE.  A  series  of  smaU 
books,  elegantly  illuminated.  Edited  by  William  Chambers.  EacJ» 
volume  forms  a  complete  work,  embellished  with  a  fine  steel  engraving, 
and  is  sold  separately.    Price  37^  cents. 

O  RL  A  N  D I  NO :    A  Story  of  Self-Denial.    Bj  Maria  Edgeworth. 
THE    LITTLE    ROBINSON:    And  other  Tales. 
UNCLE   SAM'S   MONEY   BOX.    By  Mrs.  S.  C.  Hall. 
TRUTH    AND   TRUST.     Jervis  Eyland  —  Victor  and  Lisette. 
JACOPO  :    Tales  by  Miss  Edgeworth  and  others. 
ALFRED  IN  INDIA.  CLEVER  BOYS. 

MORAL  COURAGE.  TALES  OF  OLD  ENGLAND. 

0^="  Oiier  volumes  are  in  preparation. 


THE  MISSIONARY  ENTERPRISE;  A  Collection  of  Discourse* 
oa  Christiau  Missions,  by  American  Authors.  Edited  by  Babon 
Stow,  D.D.    Second  Thousand.    Price  85  cents. 

"  If  we  desired  to  put  into  the  liands  of  a  foreigner  a  fair  exhibition  of  the  cnpacity  and 
spirit  of  the  American  church,  we  wonld  gf\'e  iiim  this  volume.  You  have  here  thrown 
together  a  few  discourses,  preached  from  time  to  time,  by  diflferent  individuals,  of  diiferent 
denominations,  as  circumstances  have  demanded  them  ;  and  you  see  the  stature  and  fed 
the  pulse  of  the  American  Church  in  these  discourses  with  a  certainty  not  to  be  mistaken. 

"  Yon  see  the  high  talent  of  the  American  church.  We  venture  the  assertion,  that  no 
nation  in  the  world  has  such  an  amount  of  forceful,  available  talent  in  its  pulpit.  The 
energy,  directness,  scope,  and  intellectual  spirit  of  the  American  church  is  wonderful.  la 
this  book,  the  discourses  by  Dr.  Beecher,  Pres.  Wayland,  and  the  Kev.  Dr.  Stone  ot  th« 
Episcopal  church,  are  among  the  very  highest  exhibitions  of  logical  correctness,  and  burn- 
ing, popular  fervor.    This  volume  will  have  a  wide  circulation."— T/ie  iVew  Englander, 

"  This  work  contains  fifteen  sermons  on  Missions,  by  Rev.  Drs.  AVayland,  Griffin,  Ande?^ 
Bon,  Williams,  Beechcr,  Miller,  Fuller,  Beman,  Stone,  Mason,  and  by  Rev.  Messrs.  Kirk, 
Stow,  and  Ide.  It  is  a  rich  treasure,  which  ought  to  be  in  the  possession  of  every  American 
Christian."— Ca>-oJi»a  Baptist. 

THE  GREAT  COMMISSION;  Or,  the  Christian  Church  constituted 
and  charged  to  convey  the  Gospel  to  the  "World.  A  Prize  Essay.  By 
John  Harkis,  D.D.  With  an  Introductory  Essay,  by  W.  R.  Wiluams, 
D.D.    Fifth  Thousand.    Price  $1.00. 

"  His  plan  is  original  and  comprehensive.  In  filling  it  up  the  author  has  interwoven 
facts  with  rich  and  glowing  illustrations,  and  with  traius  of  thought  that  are  sometimes 
almost  resistless  in  their  appeals  to  the  conscience.  The  work  is  not  more  distinguished 
for  its  arguments  and  its  genius,  than  for  the  spirit  of  deep  and  fervent  piety  that  per- 
vades it."— T/iC  Dayspring. 

"  This  work  comes  forth  in  circumstances  which  give  and  promise  extraordinary  interest 
and  value.    Its  general  circulation  will  do  much  good."— A"e?o  York  Evangelist. 

« In  this  volume  wc  have  a  work  of  great  excellence,  rich  in  thought  and  illustration  of  a 
subject  to  which  the  attention  of  thousands  has  been  called  by  the  word  and  providence  of 
God."  —  Philadelphia  Observer. 

"  The  merits  of  the  book  entitle  it  to  more  than  a  prize  of  money.  It  constitutes  a  most 
powerful  appeal  on  the  subject  of  Missions."  — jVew  York  Baptist  Advocate. 

"  Its  stj^le  is  remarkably  chaste  and  elegant.  Its  sentiments  richly  and  fervently  evan- 
gelized, its  argumentation  conclusive.  Preachers  especially  should  read  it ;  they  will  re- 
new their  strength  over  its  noble  pages."  —  Zion's  Herald,  Boston. 

"  To  recommend  this  work  to  the  friends  of  missions  of  all  denominations  would  be  but 
faint  praise ;  the  author  deserves  and  will  undoubtedly  receive  the  credit  of  having  applied 
a  new  lever  to  that  great  moral  macliine  which,  by  the  blessing  of  God,  is  destined  to 
evangelize  the  world."  —  Christian  Secretary,  Hartford. 

"  We  hope  that  the  volume  will  be  attentively  and  prayerfully  read  by  the  whole 
church,  which  arc  clothed  with  the  "  Great  Commission  "  to  evangelize  the  world,  and 
that  they  will  be  moved  to  an  immediate  discharge  of  its  high  and  momentous  obligations. 

JV.  E.  Furitan,  Boston. 

THE  KAREN  APOSTLE;  Or,  Jlemcir  of  Ko  Thah-Byxt,  the  first 
Karen  convert,  -with  notices  concerning  his  Nation.  With  maps  and 
plates.  By  the  Rev.  Francis  Mason,  Missionary.  American  Edition. 
Edited  by  Prof.  H.  J.  Ripley,  of  Newton  Theol.  Institution.  Fifth  Thon- 
sand.    Price  25  cents. 

*#♦"  This  is  a  work  of  thrilling  interest,  containing  the  history  of  a  remarkable  man,  and 
giving,  also,  much  information  respecting  the  Karen  Mission,  heretofore  unknown  in  thvt 
eountry.  It  must  be  sought  for,  and  read  with  avidity  by  those  interested  in  this  most  in- 
teresting mission.  It  gives  an  account,  which  must  be  attractive,  from  its  novelty,  of  a 
peopls  that  have  been  but  little  known  and  visited  by  missionaries,  till  within  a  few  year»» 
The  baptism  of  Ko  Thah-Byu,  in  1828,  was  the  beginning  of  the  mission,  and  at  the  vnd  of 
these  twelve  years,  twelve  hundred  and  seventy  Karens  are  officially  reported  as  meml>eT« 
of  the  churches,  in  good  standing.  The  mission  has  been  carried  on  pre-eminently  by  the 
Karens  themselves,  and  there  is  no  doubt,  from  mtich  touching  evidence  contained  in  thi« 
volume,  that  they  are  a  people  peculiarly  susceptible  to  religious  impressions.  The  account 
of  Mr.  Mason  must  be  intorostitig  to  every  on«'. 

9» 


MEMOIR  OF  ANN  H.  JUDSON,  late  Missionary  to  Burmah.  By  Rev 
James  D.  Kkowles.     12mo.  Edition,  price  85  cents.     ISmo.,  price  58  cts. 

"  We  are  particularly  gratified  to  perceive  a  new  edition  of  tlie  Memoirs  of  Mrs.  Judson, 
Slie  was  an  lienor  to  our  country  —  one  of  the  most  noble-spirited  of  her  sex.  It  cannot, 
therefore,  bo  surprising,  that  so  many  editions,  and  so  many  thousand  copies  of  her  life  and 
adveiitures  have  been  sold.  The  name— the  long  career  of  suffering  —  the  self-sacriflcing 
spirit  of  the  retired  country-girl,  have  spread  over  the  whole  world;  and  the  heroism  of  her 
npostleship  and  almost  martyrdom,  stands  out  a  living  and  heavenly  beacon-fire,  amid  the 
dark  midnight  of  ages,  and  human  history  and  exploits.  She  was  the  first  woman  who 
resolved  to  become  a  missionary  to  heathen  countries." — American  Traveller. 

"  This  is  one  of  the  most  interesting  pieces  of  female  biography  which  has  ever  oome  na- 
iler our  notice.  No  quotation,  which  our  limits  allow,  would  do  justice  to  the  facts,  and  w« 
must,  therefore,  refer  our  readers  to  the  volume  itself.  It  ought  to  be  immediately  added  to 
every  family  library."— iosicto»  Miscellaivj. 

MEMOIR  OF  GEORGE  DANA  BOARDMAN,  Late  Missionary  to 
Burmali,  containing  much  intelligence  relative  to  the  Burman  Mission. 
By  Eev.  Alonzo  King.  A  new  Edition.  With  an  Introductory  Essay, 
by  a  distinguished  Clergyman.  Embellished  with  a  Likeness;  a 
beautiful  Vignette,  representing  the  baptismal  scene  just  before  his 
death  ;  and  a  drawing  of  his  tomb,  taken  by  Rev.  H.  Malcoji,  D.D  , 
Price  75  cents. 

"  One  of  the  brightest  luminaries  of  Burmah  is  extinguished,  —  dear  brother  Boardman 
is  gone  to  his  eternal  rest.  He  fell  gloriously  at  the  head  of  his  troops  —  in  the  arms  of  vic- 
tory, —  thirty-eight  wild  Karens  having  been  brought  into  the  camp  of  king  Jesus  since  the 
beginning  of  the  year,  besides  the  thirty-two  that  were  brought  in  during  the  two  preceding 
years.  Disabled  by  wounds,  he  was  obliged,  through  the  whole  of  the  last  expedition,  to  be 
carried  on  a  litter  ;  but  his  presence  was  a  host,  and  the  Holy  Spirit  accompanied  liis 
dying  whispers  with  almighty  influence."  Rev.  De.  Judson. 

"  No  one  can  r«ad  the  Memoir  of  Boardman,  without  feeling  that  the  religion  of  Christ  i« 
suited  to  purify  the  affections,  exalt  the  purposes,  and  give  energy  to  the  character.  Mr. 
Boardman  was  a  man  of  rare  exccilenee,  and  his  biographer,  by  a  just  exhibition  of  that 
excellence,  lias  rendered  an  important  service,  not  only  to  the  cause  of  Christian  missions, 
but  to  the  interests  of  personal  godliness."  Baron  Stoh". 

MEMOIR  OF  MRS,  HENRIETTA  SHUCK,  The  First  American 
Female  Missionary  to  China.  By  Eev.  J.  B.  Jeter.  Fourth  thousand. 
Price  50   cents. 

"  We  have  seldom  taken  into  our  hands  a  more  beautiful  book  than  this,  and  we  have 
no  small  pleasure  in  knowing  the  degree  of  perfection  attained  in  this  country  in  the  arts 
of  printing  and  book-binding,  as  seen  in  its  appearance.  The  style  of  the  author  is  sedat« 
and  perspicuous,  eueh  as  we  might  expect  from  his  known  piety  and  learning,  his  attach- 
ment to  missions,  and  the  amiable  lady  whose  memory  he  embalms.  The  book  will  be  ex- 
tensively read  and  eminently  useful,  and  thus  the  ends  sought  by  the  author  will  be  hap- 
pily secured.  We  think  we  are  not  mistaken  in  this  opinion ;  for  those  who  taste  the 
effect  of  early  education  upon  the  expansion  of  regenerated  convictions  of  duty  and  happi- 
ness, who  are  charmed  with  youthful,  heroic  self-consecration  upon  the  altar  of  God,  for  the 
weltare  of  man,  and  who  are  interested  in  those  struggles  of  mind  which  lead  men  to  shut 
their  eyes  and  ears  to  the  importunate  pleadings  of  filial  affection  —  those  who  are  interested 
in  China,  that  large  opening  field  for  the  glorious  conquests  of  divine  truth,  who  are  inter- 
ested in  the  government  and  habits,  social  and  business-like,  of  the  people  of  this  empire  — 
all  such  will  be  interested  in  this  Memoir.  To  them  and  to  the  friends  of  missions  generally, 
the  book  is  commended,  as  worthy  of  an  attentive  perusal."— rAe  Family  Visiter,  Boston. 

MEMOIR  OF  REV.  WILLIAM  G.  CROCKER,  Late  Missionary  iu 
West  Africa,  among  the  Bassas,  Including  a  Histoiy  of  the  Mission.  By 
R.  B.  Medbery.     Price  62J  cents. 

"  This  interesting  work  will  be  found  to  contain  much  valuable  information  in  relation  to 
the  present  state  and  prospects  of  Africa,  and  the  success  of  Missions  in  that  interesting 
ioantry,  which  has  just  taken  a  stand  among  the  nations  of  the  earth,  and,  it  is  to  be  hoped, 
may  successfully  wield  its  new  powers  for  the  ultimate  good  of  the  whole  continent.  TTie 
present  work  ia  commended  to  the  attention  of  every  lover  of  the  liberties  of  man. 

"  Our  acquaintance  with  the  excellent  brother,  wlio  is  the  subject  of  this  Memoir,  will  be 
long  and  fondly  cherished.  This  volume,  prepared  by  a  lad>i,  of  true  taste  and  talent,  and 
of  a  kindi-ed  spirit,  while  it  is  but  a  just  tribute  to  his  worth,  will,  we  doubt  not,  furnish 
lesBons  of  humble  and  practical  piety,  and  will  give  such  facts  relative  to  the  mission  to 
which  he  devoted  his  life,  as  to  render  it  worthy  a  distinguished  place  among  the  religioua 
and  miasionaiy  biography  which  has  so  much  enriched  tllc  amily  of  God."— C/i.  Watckma». 


HISTOKY     OF 

AMERICAN    BAPTIST    MISSIONS, 

IN  ASIA,  AFRICA,  EUROPE,  AND  NORTH  AMERICA, 

BY  WILLIAM   GAMMELL,  M.  A. 

With  Seven  Maps.     12mo.     Price  Seventy-Jive  Cents. 

SIXTH  THOUSAND. 

The  publishers  have  been  favored  with  the  following  highly  commendatory  lettert 
from  those  who  are  the  best  judges  of  the  accuracy  of  the  work,  namely,  the  mia- 
isionaries  Themselves,  who  have  been  long  in  the  field,  and  are  presumed  to  be  better 
acquainted  with  the  subject  than  other  individuals. 

Their  unequivocal  testimony  to  the  fidelity  of  the  work  must  be  gratifying  to 
every  well-wisher  of  the  cause,  and  commend  it  to  the  attention  of  all  interested  in 
yais  subject. 

Since  the  return  of  Messrs.  Osgood  and  Vinton,  they  have  been  serving  the  inter- 
ests of  the  Board  in  various  parts  of  the  country,  and  have  also  in  connection  with 
liieir  agency  taken  much  interest  in  the  circulation  of  the  History,  deeming  it  an 
efficient  instrument  in  promoting  their  benevolent  designs. 

[From  Rev.  J.  H.  Vinton,  of  the  Maulmain  and  Karen  Mission.] 

I  am  so  much  interested  in  the  circulation  of  Prof.  Gammell's  History  of  Missions, 
that  I  am  resolved  to  give  away  every  fifth  copy.  I  cannot  afford  to  make  any 
irofit  in  the  sale  of  such  a  work.  It  is,  as  a  whole,  the  most  reliable  History  of 
he  missions  I  have  ever  read,  and  could  it  be  put  in  the  hands  of  every  man  in  the 
denomination,  able  to  pay  for  it,  you  might  then  almost  dispense  with  all  other  agen- 
cies, except  the  Magazine  and  Macedonian,  which  would  still  be  needed,  as  a  con- 
tinuation of  the  History  so  well  begun. 

[From  Rev.  S.  M.  Osgood,  of  the  Burman  Mission.] 

Accompanying  is  an  order  for  one  hundred  and  fifty  copies  of  Prof.  Gammell's 
History  of  American  Baptist  Missions.  I  read  this  History  with  great  interest 
immediately  after  its  publication,  and  having  been  for  more  than  twelve  years  con- 
nected with  the  Mission  in  Burniah,  am  happy  to  be  able  to  bear  decided  testimony 
to  its  authenticity,  so  far  as  my  observation  extends.  I  am  also  highly  gratified 
with  its  adaptation  to  the  wants  of  the  denomination  in  this  department  of  litera- 
ture. We  have  long  needed  just  such  a  work  —  a  work  not  only  intrinsically  val- 
nable  as  a  History,  but  written  in  a  style  sufliciently  attractive  to  insure  its  being 
read,  not  only  by  pastors,  but  by  the  members  of  our  (Jhurch  and  friends  of  Mis- 
sions, young  and  old.  I  am  happy  to  be  able  to  say,  that  within  the  circle  of  my 
acquaintance,  the  History  meets  with  general  favor,  and  I  sincerely  hope  that  its 
circulation  may  be  greatly  extended.  I  have  already  disposed  of  nearly  four  hun- 
dred and  fifty  copies,  and  shall  continue  to  interest  myself  in  its  circulation. 

[From  Rev.  E.  Kincaid.] 

As  I  have  labored  more  or  less  at  all  the  stations  in  Bumiah,  not  only  at  Rangoon 
and  Ava,  but  also  in  the  Tenasserim  and  Arracan  provinces,  I  could  not  but  ad- 
mire the  singular  accuracy  with  which  all  the  leading  facts  of  these  Missions 
are  detailed  in  Prof.  Gammell's  History  of  American  Baptist  Missions.  J  have  not 
found  a  single  error  of  any  importance.  I  hope  our  religious  papers  will  not  fall 
to  let  this  work  be  known  among  the  churches.  It  furnishes  the  information  bo 
much  needed. 

[From  the  Rev.  J.  Wade,  of  the  Bunnan  Mission.] 

So  far  as  I  have  examined  Gammell's  History,  I  can  most  cordially  recommend 
It  to  the  public  as  being  a  very  truthful  and  well  written  work. 

Availing  myself  of  occasional  opportunities  to  peruse  it,  I  selected  those  chapto» 
which  treat  of  the  Missions  with  which  I  am  •personally  acquainted,  and  was  delight- 
ed to  find  nothing  on  which  the  reader  might  not  rely  as  being  substantially  correct 
I  consider  it  an  excellent  work. 

J)5-  A  liberal  discount  made  by  the  dozen  or  hundred  copies  o  those  who  engage 
in  its  circulation. 


oMAT/Ov 


BS2555  .R591  v.l 

The  four  Gospels :  with  notes,  chiefly 


Princeton  Theological  Seminary-Speer  Library 


1    1012  00049  7232 


mm 


